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SOLEMN  REASONS 


FOR  BELIEVING  THAT 


I 


GOD  IS  ONE: 


AND  FOR  WITHHOLDING  ASSENT  TO  THE  PROPOSITION  THAT 

. 

1~** 

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GOD    IS    THREE. 


"The  fundamental  principle  of  Protestantism  is,  the  Bible  is  the  only  rule 
of  faith  and  practice." — Professor  Stewart. 

"The  language  of  Scripture,  is  the  language  of  common  sense;  the  plain 
artless  language  of  nature.  Why  should  writers  adopt  such  language  as  ren- 
ders their  meaning  obscure;  and  not  only  obscure,  but  unintelligible;  and  not 
only  unintelligible,  but  utterly  lost  in  the  strangeness  of  their  phraseology?" 

Dr.  Dwight. 


BY  JOSHUA  LEONARD, 

Member  of  the  Presbytery  qf  Cor t land,  New~York. 


PRESS  OF  J.  F.  FAfilCHILD  &  SON. 

1834. 


**•  * 


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.  .»  • 


SOLEMN  REASONS 


AND  FOR   WITHHOLDING   ASSENT    TO   THE    PROPOSITION  THAT 

GOD   IS   THREE. 

4t  '  •••'  '  *F     ' 


REASON  I. 


The  Scriptures  are  explicit  in  asserting  the  Unity  of  God. 


Jesus  answered  him,  The  first  of  all  the  command- 
ments is,  Hear,  O  Israel,  The  Lord  our  God  is  One  Lord.  .  . 
And  the  scribe  said  unto  him,  Well,  Master,  thou  hast 
said  the  truth  ;  for  there  is  One  God  ;  and  there  is  none 
other  but  he.  And  Jesus  saw  that  he  answered  discreet- 
ly."— Mark,  xii.  29. 

Need  I  proceed  and  collect  passages  which  assert,  with 
no  reserve,  that  Jehovah  is  One?  It  is  needless.  God 
styles  himself  "  The  Holy  One  ;"  and  says,  he  knows  not 
any  other.  Here  we  are  safe  in  believing  with  all  the  soul. 
We  must  so  believe  ;  or  we  cannot  love  him  with  all  the 
heart,  and  mind,  and  strength.  We  need  fear  no  conse- 
quences. We  may  regard  as  fabulous,  every  scheme  of 
theology,  which  trenches  on  this  foundation  of  all  religion  ; 
natural,  Jewish,  or  Christian. 


4  GOD  is  ONE; 

I  use  terms  literally,  when  I  say,  God  is  One  Being ; 
One  Person  ;  One  Agent ;  One  Spirit,  infinitely  great  and 
good.  Each  individual  man  is  conscious  that  he  is  one. 
And  if  he  were  asked  in  what  sense  he  is  one ;  he  would 
justly  suspect  that  the  querist  had  some  sly  intention  to 
entangle  him.  When  God  says  that  He  is  One ;  the  man 
without  guile  supposes  that  God  is  one,  as  he  is  one :  one 
conscious  being.  And  so  I  understand  that  God  is  one. 

I  remark  that  GOD  SUPREME  is  meant :  He  who  was  be- 
fore the  world ;  before  man  ;  before  the  created  soul  and 
body  of  the  man  Christ  Jesus :  the  Unchangeable  Divinity, 
from  everlasting  to  everlasting. 

It  is  the  custom  as  well  of  scripture,  as  of  heathen  wri- 
ters, to  give  the  name  God  to  every  being  which  is  made 
the  object  of  religious  worship  :  whether  it  be  superior  or 
inferior ;  whether  it  be  one  or  many.  And  the  word  Lord, 
is  used  with  meanings  still  more  various  and  diminutive. 
"  There  be  Gods  many,  and  Lords  many :  but  to  us,  there  is 
but  one  God,  the  Father." — I.  Cor.  viii.  5.  The  Father  is 
GOD  SUPREME.  This  one  God,  is  the  Father  of  angels  and 
of  men ;  and  the  Father  of  our  Lord  Jesus  Christ.  He  is 
the  Great  Creator  ;  the  King  Immortal  and  Invisible ;  the 
unlimited  and  indivisible  Jehovah.  He  is  unbegotten,  un- 
born, unoriginated,  independent,  everlasting.  This  God 
is  united  to  the  man  Christ  Jesus :  and  is  the  divinity 
of  Christ.  Otherwise  he  has  no  divinity.  For  there  is  no 
other  reigning  divinity  in  the  universe.  All  others  are 
fabulous.  «  The  head  of  Christ  is  God."— I.  Cor.  ii.  3.— 
(Appendix  A.) 

"  To  us  there  is  but  one  God,  the  Father :  and  one  Lord 
Jesus  Christ." 

Jesus  means  Saviour.  But  Jesus  was  a  proper  name 
.among  the  Jews. 


AND  NOT  THREE.  5 

Messiah,  from  the  Hebrew  ;  and  Christ,  from  the  Greek, 
both  mean  anointed.  Christ  was  not  a  proper  name ; 
but  a  title  of  office.  It  was  therefore  applicable  to  the 
whole  succession  of  kings  and  high  priests,  good  and  bad, 
of  the  people  of  Israel.  Prophets,  priests  and  kings, 
were  designated  to  their  functions  by  being  anointed 
with  oil.  Hence  David  said  of  Saul,  "The  Lord  forbid 
that  I  should  do  this  thing  unto  my  master,  the  Lord's 
Christ,  to  stretch  forth  mine  hand  against  him ;  seeing  he 
is  the  Christ  of  the  Lord." — I.  Sam.  xxiv.  6*  This  ac- 
cords with  the  original.  The  title  Christ  was  applied 
to  others  chosen  of  God  to  fulfil  his  great  designs. — 
Thus  in  Ps.  cv.  15,  "Touch  not  my  Christs,  and  do  my 
prophets  no  harm."  Hence  the  title  "  The  Christ"  was 
given  by  the^  inspired  writers,  to  that  great  personage, 
foreshewn  as  one  day  to  arise  in  Israel ;  in  whom  all  the 
offices  of  prophet,  priest  and  king  unite.  Thus  David 
represents  him  as  anointed  of  God,  to  be  king  of  God's 
heritage :  Isaiah,  as  consecrated  to  be  God's  messenger  of 
good  tidings  to  men  :  and  Daniel,  as  appointed  of  God  to 
make  expiation  for  the  sins  of  the  people.  Hence,  "  The 
Christ"  was  used  as  a  name  of  office  by  the  suffering 
Saviour  himself,  while  he  remained  on  earth :  and  is  so 
used  by  the  evangelists.  But  Jesus  Christ  came  by  de- 
grees to  be  used  as  the  proper  name  of  the  man  who  was 
crucified  under.Pontius  Pilate ;  and  is  so  used  in  the  epis- 
tles ;  and  so,  commonly  with  us. 

And  by  reason  that  the  union  of  divinity  and  humani- 
ty became  more  and  more  apparent,  in  and  towards  the 
concluding  part  of  revelation  ;  and  that  the  Almighty  pow- 
er of  the  in-dwelling  Godhead  was  displayed  in  his  acts ; 
and  that. titles  were  given  him  which  are  giv-en  to  the  Fa- 
ther who  was  in  him,  and  in  whom  he  was ;  and  that  the 


6  GOD  IS  OlfE  J 

divinity  and  humanity  co-existed,  co-willed,  and  co-acted ; 
and  that  "  we  see  the  attributes  of  human  nature  in  such 
intimate  conjunction  with  those  of  the  divine :"  hence  the 
import  of  the  now  proper  name  Christ,  is  enlarged  to  com- 
prehend both  natures.  We  sometimes  use  the  name 
Jesus  Christ  for  the  divinity  and  humanity  united.  And  the 
rather,  since  we  sinners  correspond  with  the  Father  by 
the  Son.  And  this  orthodox  language  is  expressive  of  scrip- 
tural meaning.  And  the  orthodox  have  also  made  this  cor- 
rect distinction,  viz :  when  they  speak  of  the  divinity  only ; 
or  irrespective  of  the  created  nature ;  they  call  him  God, 
Lord,  or  Jehovah;  and  not  Jesus  Christ:  as  we  never  hear 
them  say,  The  heavens  declare  thy  glory,  O  Lord  God 
Jesus  Christ.  But  when  they  mean  to  embrace  and  spe- 
cially refer  to  the  humanity,  always  regarded  as  in  union 
with  the  divinity  ;  they  use  the  proper  name  Jesus  Christ, 
embracing  the  whole  complex  person.  And  however  this 
may  have  come  to  be  common  language,  there  is.  correct- 
ness in  the  distinction  it  indicates. 

Almost  all  words  have  different  senses  in  different  dis- 
courses : .  so  they  have  in  the  sacred  writings.  Even  the 
words  God,  Lord,  Father,  Son,  Spirit,  Grace,  Worship;  all 
are  used  with  different  meanings  in  different  passages. 
Thus,  Jehovah  said  to  Moses,  "See,  I  have  made  thee  a  God 
to  Pharaoh." — Exod.  vii.  1 .  Earthly  rulers  and  judges  are 
called  Gods,  on  account  of  their  dominion  among  men ; 
bearing  a  distant  resemblance  to  the  dominion  of  the  Most 
High.  Thus  in  Ps.  Ixxxii,  "God"  (Supreme)  "standeth 
in  the  congregation  of  the  mighty.  He  judgeth  among 
the  Gods.  How  long  will  ye  judge  unjustly  ?  I  have  said 
ye  are  Gods ;  and  all  of  you  children  of  the  Most  High. — 
But  ye  shall  die  like  men ;  and  fall  like  one  of  the  princes." 
Good  rulers  in  seats  of  power  are  entitled  to  worship 


AND  NOT  THREE.  7 

(obeisance)  from  those  whom  they  protect.  Thus,  in  ful- 
filment of  Joseph's  dream,  his  brethren,  when  he  was 
Lord  in  Egypt,  bowed  down  their  heads  and  worshipped 
him. — Gen.  xliii.  28.  Here  too,  Joseph  is  Lord.  "As  Pe- 
ter was  coming  in  Cornelius  fell  down  at  his  feet  and  wor- 
shipped him." — Acts,  x.  25.  David  having  conferred  the 
throne  upon  Solomon,  all  the  congregation  "  bowed  down 
their  heads,  and  worshipped  the  LORD  and  the  king." — 
I.  Chron.  xxix.  20.  Here  the  self  same  word  in  the  self 
same  place,  means  two  things,  viz :  offering  supreme  hom- 
age to  Jehovah,  and  inferior  homage  to  king  Solomon. — 
(Appendix  B.) 

Hence,  in  obtaining  the  precise  meaning  of  a  word,  we 
jnust  examine  the  very  passage  where  it  occurs.  We  do 
similarly  in  conversation.  We  catch  the  meaning,  and 
the  various  shades  of  meaning,  almost  without  effort.  But 
that  we  may  understand  the  scriptures,  we  need  not  scru- 
ple to  use  effort  and  care,  when  these  are  necessary.  For 
in  searching*  tl^it  we  may  know  what  instruction  God 
meant  to  impart  in  any  passage  ;  it  is  not  enough  that  we 
have  a  scriptural  truth  in  our  minds.  We  would  know 
the  meaning  of  the  very  passage  under  consideration ;  and 
see  if  the  truth  we  contemplatenbe  the  very  truth  intend- 
ed in  this  very  passage.  It  ought  never  to  satisfy  a  preach- 
er or  his  hearers,  that  he  takes  a  text  and  preaches  true 
things.  He  should  develope  the  very  truths  of  the  text 
in  hand.  Otherwise,  the  confusion  of  his  own  mind  will 
render  his  hearers  doubly  confounded.  Ezra  the  scribe 
"  read  in  the  book  in  the  law  of  God  distinctly,  and  gave 
the  sense  ;  and  caused  the  congregation  to  understand  the 
reading." — Neh.  viii.  8. 

If  we  place  a  word  of  various  import  in  a  human  creed, 
and  there  give  it  a  fixed  meaning,  and  repeat  the  creed 


8  GOD  IS  ONE  J 

continually  in  the  ears  of  the  people;  that  meaning  will  be 
suggested  to  their  minds,  whenever  they  read  that  word 
in  the  bible.  The  consequence  will  be,  they  can  never 
understand  the  bible  ;  nor  make  sense  of  what  they  read. 
Words,  even  the  word  God,  has  sundry  meanings. 

The  angel  said  to  Mary,  "  The  Holy  Ghost  shall  come 
upon  thee,  and  the  power  of  the  Highest  shall  overshadow 
thee  :  therefore,  also,  that  holy  thing  which  shall  be  born 
of  thee,  shall  be  called  the  Son  of  God." — Luke,  i.  35. — 
That  "  holy  thing"  was  the  created  nature  of  Jesus 
Christ. 

In  the  course  of  his  preaching,  Jesus  claimed  to  be  the 
"  Son  of  God."  On  this,  the  Jews  falsely  said, ,"  Thou  be- 
ing a  man,  makest  thyself  God." — John,  x.  33.  Jesus  vir» 
tually  denies  the  truth  of  their  malevolent  assertion  :  but 
shews  them  from  their  scriptures,  that  though  he  was  a 
man,  yet  as  a  prophet  sent  by  his  Father,  he  might  have 
assumed  the  title  God.  But  as  matter  of  fact,  he  had  not 
assumed  it.  "  Jesus  answered  them,  Is  it  not  written  in 
your  law,  I  said,  Ye  are  Gods  ?  If  then  he  called  them 
Gods  unto  whom  the  word  of  God  came ;  say  ye  of  him 
whom  the  Father  hath  sanctified  and  sent  into  the  world, 
Thou  blasphemest ;  because  I  said,  I  am  the  Son  of  God  ?" 
As  if  he  had  said,  "Your  hatred  prompts  you  to  accuse  me, 
contrary  to  truth,  as  having  claimed  to  be  God.  I  assum- 
ed only  the  title,  Son  of  God.  And  had  I,  as  an  inspired 
man,  assumed  the  title  God,  it  would  have  been  unexcep- 
tionable. For  prophets  are  so  called  in  your  scriptures. 
How  unjust  then  is  your  charge  of  blasphemy  for  assum- 
ing the  lower  title,  '  Son  of  God.' " 

As  "  sent  of  God,"  he  had  a  just  claim  to  the  title  God ; 
as  we  learn  from  this  passage.  He  had  a  higher  charac- 
ter, and  higher  claims  to  the  title  God;  which  he  warily 


AND  NOT  THREE.  V 

concealed  as  yet,  lest  they  should  kill  him  before  the 
time. — (Appendix  C.) 

If  I  have  wandered  from  the  proposition,  viz :  "  The 
scriptures  are  explicit  in  asserting  the  Unity  of  God;"  it  is 
that  I  may  not  be  misunderstood. 

When  I  assert  that  God  is  One ;  I  intend  God  Supreme, 
as  contradistinguished  from  the  Gods  of  the  heathen, 
which  are  vanity  and  a  lie  ;  and  as  contradistinguished  from 
earthly  rulers  and  judges,  who  die  like  men  ;  and  as  con- 
tradistinguished from  prophets  whom  Jehovah  hath  sanc- 
tified and  sent  unto  the  world ;  and  as  contradistinguished 
from  the  true  body  and  reasonable  soul  of  Jesus,  the  "holy 
child"  born  of  Mary,  and  begotten  of  God.  The  Son  of 
God  was  a  man  of  sorrows,  and  died  on  the  cross.  His 
soul  descended  into  hell  (hades,  rendered  hell  in  Acts  ii. 
27,  and  31  ;  and  in  Ps.  xvi.  10.) ;  and  his  body  was  laid  in 
the  tomb.  He,  though  "The  Son  of  the  Highest;"  and 
though  "he  must  in  all  things  have  the  preeminence ;" 
was  created  by  "The  Power  of  the  Highest,  The  Holy 
Ghost  which  overshadowed  Mary." 

The  Great  God,  who  is  One  and  Supreme,  hath  no  Fa- 
ther :  and  is  Son  to  no  Father  in  heaven  above,  or  on  earth 
beneath.  He  is  himself  Eternal :  The  Father,  and  Law- 
giver of  all  worlds.  Of  his  own  will,  and  according  to  his 
own  pleasure,  he  rules  the  immensity  of  created  beings. 
He  always  maintains  his  royal  State ;  and  supports  the 
majesty  of  his  Divinity.  He  never  lowers  himself,  for  a 
moment,  to  act  in  subordination  to  another.  Every  creat- 
ed intelligent  being,  on  whatever  world  he  is  placed^  may 
look  up  towards  his  throne ;  and  say,  O  my  God  !  But 
Jehovah  saith,  "  My  God,"  to  no  one.  He  is  sent  on  no 
mission.  He  is  appointed  to  no  official  station.  It  would 

be  impiety  to  say  to  him,  Thy  God  hath  appointed  thee  to 

B 


10  GOD  is  OWE; 

an  office.  It  would  be  like  attempting  to  tear  him  from 
his  throne  ;  and  rank  him  with  creatures  under  a  Supe- 
rior. 

The  Holy  One  is  the  uncontrollable  Superior  of  all  oth- 
er beings,  however  great  or  small :  however  near  to  us, 
or  remote  on  worlds  at  illimitable  distance.  On  his  good 
pleasure  alone,  depend  their  existence  and  their  endless 
destination.  "  Who  shall  not  fear  before  thee !" 

The  created  nature  of  Jesus  Christ  is  The  Son  of  God ; 
whom  the  Father  "  hath  appointed  heir  of  all  things,  by 
whom  also  he  made  the  worlds  ;  who  when  he  had  by  him- 
self purged  our  sins,  sat  down  on  the  right  liand  of  the 
Majesty  on  high ;  being  made  so  much  better  than  angels 
as  he  hath  by  inheritance  obtained  a  more  excellent  name 
than  they :"  i.  e.  "  The  Son :"  "  My  Son."— Heb.  i.  2,  3, 
5.  Through  his  mouth,  the  in-dwelling  Divinity  speaks ; 
has  spoken  from  the  beginning  ;  and  will  speak.  "  His 
name  is  therefore  called  The  Word  of  God."  He  is  The 
Son  ;  not  The  Father  :  The  Humanity ;  not  The  Divinity : 
"  The  Image  of  the  invisible  God ;"  not  "  The  invisible 
God."  He  was  made  a  curse  for  us,  by  hanging  on  a  tree : 
"  was  dead,  and  is  alive." 

The  Eternal  God  had  no  origin :  was  not  begotten  :  was 
not  born :  is  not  servant,  angel,  or  messenger.  He  is  not 
a  man.  He  never  received  a  law  ;  nor  acted  a  subordi- 
nate part.  He  never  suffered :  was  never  poor  ;  and  nev- 
er died.  He  never  for  a  moment  laid  aside  his  perfections : 
but  has  revealed  his  wrath  from  heaven  against  all  who 
will  not  acknowledge  him  as  GOD.  He  never  veiled  his 
glories :  nor  allowed  excuse  to  those  who  remain  ignorant 
of  them.  He  never  made  himself  of  no  reputation  :  and 
he  damns  wicked  men  for  treating  him  with  disregard. 
He  exalteth  himself  on  high  :  and  commandeth  all  worlds 


AND  NOT  THREE.  1 1 

to  magnify  him.  The  clouds  of  adversity  and  sorrow  roli 
infinitely  beneath  him.  He  liveth  from  everlasting,  and 
forever ;  and  is  without  variableness  or  shadow  of  change. 
HIM  the  scriptures  declare  to  be  ONE. 


REASON  II. 

JV0£  one  passage  of  Scripture  says  that  God  is  Three. — (Appendix  D.) 

IP  any  one  please  to  ask,  what  I  mean  to  qualify  by  the 
numeral  three  1  I  readily  answer ;  three  any  thing  which 
the  querist  pleases.  I  mean,  that  scripture  does  not  say 
that  God  is  three  at  all.  We  read  not  in  any  one  passage 
that  God  is  three  Gods :  or,  three  beings :  or,  three  united 
spirits :  or,  three  percipient  agents ;  sending,  or  being  sent : 
or,  three  living  divinities :  or,  three  associates  counselling 
together,  and  speaking  with  one  another:  or,  three  equal 
agents  sustaining  different  offices,  or  any  offices :  or,  three 
persons  equal  in  power  and  glory ;  or,  three  economically 
unequal :  or,  three  equals  consenting  to  be  subordinate  to 
one  another. 

Either  of  these,  I  suppose,  would  be  three  persons.  But 
not  one  passage  says  that  God  is  three  persons :  or,  three 
one :  or,  three  substances ;  or  three  in  one  substance :  or, 
three  in  mode,  and  not  three  in  essence :  or  triune :  or, 
trinity :  or,  three  in  his  nature  or  being.  He  is  not  said  to 
have  been  eternally  three ;  nor  to  have  become  three  in 
time.  Nothing  is  said  of  his  essence,  unless  it  be  implied 
in  the  expression,  "  God  is  a  Spirit."  The  numeral  adjec- 
tive three  is  not  once  in  scripture  applied  to  him  in  any 


12  GOD  IS  ONE  ; 

sense.  Whereas  the  numeral  one  is  applied  to  him  in  pas- 
sages not  a  few.  He  is  characterized  in  the  bible  as  "  THE 
HOLY  ONE  :"  but  never  as  "  The  sacred  three." 

If  the  enquirer  think  the  scripture  language  may  be  im- 
proved ;  and  say,  that  God  is  three  :  I  have  an  equal  right 
to  ask  him  what  he  means  :  three  what  1 

If  he  say,  three  Ab-ra-ca-da-bra :  I  may  ask  him  what 
he  means  by  Ab-ra-ca-da-bra  ?  If  he  answer,  I  do  not 
know.  It  is  an  inscrutable  mystery :  I  may  not  tell  him  he 
is  dishonestly  imposing  upon  me.  This  would  seem  uncivil. 

I  ask  him  therefore  whether  he  finds  Ab-ra-ca-da-bra 
in  the  bible  ?  He  may  answer,  JVb :  but  the  same  thing  in 
meaning  and  substance  runs  through  the  whole  bible :  and  I 
must  suspect  your  religion  is  vain  ;  and  that  you  are  on  the 
high  road  to  perdition  because  you  do  not  believe  it.  I  cer- 
tainly ought  not  to  hold  that  man  in  contempt ;  whether 
he  be  a  wise  and  apparently  pious  man  in  other  respects, 
or  not.  For  such  unmeaning  sounds  have  been  held  in 
reverence  by  millions  of  men  :  expressive  of  what  they 
have  deemed  sacred  mysteries. 

If  instead  of  this,  he  answer,  God  is  three  one  :  triune : 
or  three  divine  and  equal  persons :  I  am  just  as  unenlighten- 
ed as  before :  if  to  the  question  What  do  you  mean  by  three 
persons?  he  says,  My  answer  is,  I  do  not  know.  I  have  the 
same  opinion  of  his  honesty  and  wisdom,  as  before.  Nei- 
ther three  Ab-ra-ca-da-bra,  nor  three  persons  in  God,  are 
found  in  the  bible.  And  no  man  knows  what  they  are. 
And  neither  of  them  furnish  the  least  aid  in  obtaining  the 
meaning  of  any  one  passage  in  the  bible.  If  so,  I  must 
think  their  importance  overrated. 

I  have  introduced  the  cabalistical  syllables  Ab-ra-ca-da- 
bra,  merely  to  illustrate  my  meaning :  not  to  make  any 
theorist  ridiculous  ;  however  unmeaning  his  creed.  I  am 


JLND  NOT  THREE.  13 

not'  disposed  to  levity  while  treating  on  these  subjects.  I 
hold  no  heretic  in  contempt ;  whether  he  be  Christian,  Jew, 
or  pagan.  However  obscured  by  his  prejudices,  or 
sullied  by  folly  or  sin  ;  he  has  an  immortal  soul  for  which 
Christ  died.  And  if  my  prayers  are  specifically  arrswer- 
ed ;  he  and  I  will  be  saved,  side  by  side,  by  the  same 
Grace :  and  we  may  be  intimately  associated  in  learning 
the  wronderful  works  of  God ;  and  in  discovering  the  glo- 
ries of  his  anointed  Son.  Indeed,  he  may  be  appointed  to 
do  more  towards  expanding  my  intellect,  and  raising  my 
affections ;  than  I,  in  aiding  his.  He  may  condescendingly 
guide  my  views ;  and  I  joyfully  yield  precedence  to  him, 
millions  of  ages  hence.  I  can  hardly  ask  more  for  myself, 
or  less  for  him,  than  that  it  may  be  so. 

I  repeat :  "  not  one  passage  of  scripture  says  that  God  is 
three."  Here  I  might  stop.  I  have  no  passage  to  appeal 
to,  on  the  subject  of  God's  being  three.  For  there  is  no 
passage  in  the  bible  on  the  subject.  How  am  I  to  prove 
this  negative  proposition  ?  If  it  were  admitted  as  good 
evidence  that  God  is  not  three,  that  the  bible  says  he  is 
one  ;  the  task  would  be  easy. 

To  find  that  God  is  three  ;  three  equal  persons ;  or  tri- 
une :  we  must  go  to  the  creeds  of  men;  to  the  speculations 
of  the  fathers ;  to  the  ancient  Jews ;  and  to  the  mythology  of 
heathens.  We  must  reverse  Paul's  rule,  who  says,  "We 
speak  not  in  the  words  which  man's  wisdom  teacheth  ;  but 
which  the  Holy  Ghost  teacheth." — I.  Cor.  ii.  13. 

The  venerable  Dr.  Dwight  treats  on  the  trinity,  in  Vol. 
6,  sermon  71.  He  admits  in  the  beginning  of  his  sermon 
that  "  the  proof  of  this  doctrine  must  unquestionably  be 
derived  from  the  scriptures  alone." 

The  purest  protestants  have  been  forward  in  maintain- 
ing that  the  bible  is  the  only  rule  of  faith  and  practice. 


14  GOD  IS  ONE  ; 

For  they  observed  that  while  men  revered  the  canons  of 
the  church,  and  acknowledged  legislative  power  in  eccle- 
siastics ;  the  world  was  overspread  with  an  artificial  Chris- 
tianity. Religion  was  a  mere  thing  of  wax  in  the  hands 
of  ministers,  which  they  could  twist  and  shape  into  any 
form  they  pleased.  It  was  then  arrayed  in  purple,  and 
decked  in  gold ;  and  had  on  its  forehead  the  name  "  Mys- 
tery :  Mother  of  harlots."  And  this  is  not  fancy,  but  his- 
torical fact. 

The  word  of  God  differs  widely  from  the  dogmas  of 
men.  God  knows :  and  is  of  a  rectitude  which  will  not 
deceive.  Men  are  ignorant,  selfish,  and  imperfectly  to  be 
trusted ;  all  over  the  world,  through  all  ages  since  the  fall 
of  man.  In  every  order  of  men,  selfishness  points  to  some 
interest  of  self ;  as  steadily  an  the  needle  to  the  pole.  The 
clergy  make  creeds  which  partake  of  the  imperfection  of 
their  authors :  and  they  have  no  authority  to  bind  the  con- 
sciences of  men.  Every  man  must  receive  the  law  at  the 
mouth  of  Christ ;  and  give  personally  account  of  himself 
to  God.  Says  John,  "  Beloved,  believe  not  every  spirit : 
but  try  the  spirits  whether  they  are  of  God:  because  many 
false  prophets  are  gone  out  into  the  world." — I.  John,  iv. 
1.  And  the  church  at  Ephesus  was  commended  for  this 
reason  :  "Thou  hast  tried  them  which  say  they  are  apos- 
tles and  are  not ;  and  hast  found  them  liars." — Rev.  ii.  2. 
They  must  have  tried  them  by  the  word. 

If,  then,  any  sincere  enquirer  would  know  what  Chris- 
tianity is ;  let  him  search,  not  in  the  great  world  around 
him ;  not  in  the  catholic,  the  episcopalian,  the  presbyteri- 
an,  and  the  baptist  church ;  but  in  the  bible  :  as  Dr.  Dwight 
says, "  unquestionably  in  the  scriptures  alone."  This  ren- 
dered "  the  Bereans  more  noble  than  those  in  Thessaloni- 
ca." — Acts,  xvii. 


AND  NOT  THREE.  15 

"  Pontiffs,  priests,  and  ministers,  distributed  into  difter- 
ent  classes,  presided  over  pagan  worship.  The  sacerdo- 
tal order  was  supposed  to  be  distinguished  by  an  immedi- 
ate intercourse  with  the  Gods.  And  it  abused  its  author- 
ity in  the  basest  manner  to  deceive  an  ignorant  and 
wretched  people." — Adams'  view  of  Rel.  p.  12. 

This  account  of  things  in  pagan  countries,  is  more  or 
less  applicable  (if  history  deserves  the  least  credit)  to  all 
national  establishments ;  and  indeed  to  all  sects,  during  all 
the  ages  which  have  rolled  away.  The  reason  is,  man 
has  continued  to  be  man  ;  in  whatever  garb ;  under  what- 
ever profession.  "  Thus  saith  the  LORD  ;  cursed  is  the 
man  that  trusteth  in  man.  Blessed  is  the  man  that  trust- 
cth  in  the  LORD." 

Notwithstanding  the  declaration  of  Dr.  Dwight,  in  the 
sermon  alluded  to,  that  "  the  proof  of  the  doctrine  of  the 
trinity  must  be  derived  from  the  scriptures  alone  :"  the 
sermon  itself  has  this  title,  viz :  "  Testimonies  to  the  doc- 
trine of  the  trinity  from  the  ancient  Christians,  Jews,  and 
heathens." 

He  admits  that  "  it  is  a  doctrine  of  an  extraordinary  na- 
ture :"  and  that  if  we  had  now  first  discovered  it  in  the 
scriptures ;  "  we  should  be  inclined  to  doubt  the  soundness 
of  our  interpretation;  if  we  found  the  Jews  construing 
certain  passages  in  the  old  testament,  and  the  early  chris- 
tians  in  the  new,  in  a  manner  totally  different  from  ours. 
We  should,  I  think,  suspect  our  own  mode  of  construction. 
Nor  is  the  testimony  even  of  heathens  concerning  this 
subject  to  be  disregarded." 

I  should  be  much  for  going  along  with  the  Doctor,  as 
not  behind  in  veneration ;  if  what  he  urges,  firmly  to  per- 
suade my  willing  faith,  did  not  dissuade  me  most ;  and 
seem  to  cast  ominous  conjecture  on  the  whole  success  - 


16  GOD  is  ONE  ; 

whbn  he  who  much  excels  in  mental  strength,  mistrustful 
of  scripture  alone,  grounds  his  hope,  at  least  in  part,  oft 
pagan  fables,  Jewish  fictions,  and  the  platonic  mysteries  of 
the  early  fathers. 

"  The  doctrine,"  he  says,  "  lies  wholly  out  of  the  course, 
I  think  I  may  say,  out  of  the  reach  of  human  thought."  I, 
too,  believe  that  no  thought  has  yet  reached  it ;  nor  any 
man  had  a  conception  what  the  doctrine  is ;  as  it  is  held 
forth  to  the  people,  and  received  by  them.  And,  I  appre- 
hend that  the  bible  furnishes  no  aid  to  the  mind  which  tries 
to  reach  it.  Yet  I  make  the  bible  my  creed,  for  the  fur* 
ther  following  reasons. 

The  Jews  who  embraced  the  gospel  in  the  apostolic  age, 
were  nevertheless  zealous  of  their  abrogated  law ;  and 
mingled  their  old  traditions  with  their  Christianity : 
thus  corrupting  the  gospel. — Acts,  xxi.  20.  Paul  labors 
in  his  epistles  to  correct  this  evil. 

And  it  is  equally  well  known  that  those  who  were  con- 
verted to  the  gospel  from  the  gentile  world,  brought  along 
with  them,  much  of  their  heathen  philosophy ;  and  incor- 
porated this  into  their  Christianity.  For  centuries,  they 
were  not  free  from  the  mysteries  and  sophisms  of  Plato  ; 
and  the  allegories  of  the  philosophical  sects,  venerated  by 
their  pagan  ancestors. 

During  325  years,  Christians  were  cruelly  persecuted 
by  their  pagan  emperors,  and  governors.  So  long,  how- 
ever, they  were  zealous  and  active  in  turning  men  away 
from  demons  and  idols  ;  and  raising  their  worship  to  the 
Holy  One,  who  made  heaven  and  earth,  the  sea  and  the 
dry  land :  cheering  them  with  good  hope  through  the  me- 
diatorial reign  of  his  glorified  Son.  And  God  gave  wit- 
ness to  their  tidings ;  and  by  his  resistless  power,  caused 
the  dead  to  hear  and  live.  Those  early  and  persecuted 


AND  NOT  THREE.     :  17 

disciples  covered  nearly  as  wide  an  extent  of  the  earth 
with  Christianity,  as  our  present  Christendom.  Since  that 
period  Christianity  has  moderately  progressed  to  the  West; 
but  has  lost  territory  on  the  -East.  Judea,  and  the  North 
of  Africa,  and  Asia  Minor,  where  the  early  churches  flour- 
•ished,  are  chiefly  occupied  by  the  followers  of  Mahomet. 
The  early  Christians,  thousands  of  whom  were  of  Israel, 
did  more  in  extending  the  faith,  while  the  powers  of  the 
earth  set  themselves  against  them ;  than  all  Christians  and 
their  missionaries  have  done  since.  So  numerous  were 
Christians  in  Asia  and  Europe  and  Africa,  in  the  fourth 
century,  that  the  emperor  Constantine  found  it  convenient 
to  profess  the  faith. 

And  it  is  clear  that  until  this  time,  no  church  had  a  Con- 
fession of  Faith,  setting  forth  three  persons  in  God :  or 
three  equal  agents  in  the  substance  of  the  Godhead :  or 
that  God  is  divisible  into  persons' equal  in  power  and  glory : 
or  that  there  are  three  physical  or  philosophical  distinc- 
tions in  the  nature  of  God,  rendering  him  triune,  triple,  or 
threefold.  Nor  did  one  of  them  profess  what  is  now  pro- 
fessed in  all  our  orthodox  churches  as  the  orthodox  faith. 

The  early  fathers  appear  to  have  had  no  uniform  or  well 
defined  ideas,  when  they  wrote  of  the  pre-existent  soul  of 
Christ ;  the  Archangel,  Logos,  or  Word  of  God.  Their 
writings  indeed  have  been  so  corrupted,  that  we  cannot 
pronounce  what  they  originally  were.  "Where,"  says 
Rev.  Dr.  Brownlee,  "  can  the  universal  consent  of  the  fa- 
thers be  found?  Not  on  the  pages  of  their.endless  contra- 
dictions. As  for  traditions  and  oral  laws,  we  will  treat 
them  with  the  same  respect  as  we  do  the  Koran  of  Ma- 
homet. As  for  the  fathers  of  the  greek  and  latin  church- 
es ;  I  will  receive  their  pages  with  veneration  as  soon  as 
the  catholic  church  shall  produce  a  genuine  copy  of  them, 


18  GOD  IS  OATE  ; 

purged  from  the  scandalous  alterations  and  corruption* 
made  in  them  by  the  monks  of  the  dark  ages." 

When  the  potentates  of  the  earth  ceased  to  -uphold  idol- 
atry by  the  sword,  they  took  sides  with  the  Christians ;  and 
helped,  forward  the  great  apostacy  or  "  falling  away." — 
They  convoked  councils  of  bishops.  These  councils  form- 
ed creeds:  and  emperors  enforced  them  on  their  subjects. 
Few  of  the  people  could  read  or  write.  Preachers  ava- 
ricious and  guileful  every  where  arose.  In  the  eastern 
church,  controversies  spring  up,  and  parties  denounced 
each  other  as  heretics.  Hence  frequent  councils,  to  and 
from  which,  contentious  prelates  were  continually  riding 
post,  that  they  might  bring  every  thing  to  their  own  will 
and  interest.  In  the  western  church,  contests  for  the 
episcopal  seat  at  Rome,  were  carried  on  by  bribes  and  vi- 
olence and  murder.  The  successful  occupants  enriched 
by  the  presents  of  matrons ;  by  their  credit  at  court ;  by 
the  credulity  of  devotees ;  and  by  thrusting  their  rapacious 
hands  into  every  man's  pocket ;  went  abroad  in  their  char- 
iots and  sedans ;  feasting  sumptuously,  and  imitating  the 
luxury  of  princes.  Doctrine  and  morals  being  corrupted 
in  the  clergy ;  the  people  followed  the  general  depravity. 
Primitive  churches,  primitive  pastors,  primitive  humility 
and  love  and  zeal,  gave  place  to  ANTICHRIST.  The  church 
became  a  worldly  sanctuary,  avaricious,  persecuting, 
bloody.  A  few  faithful  "  witnesses  prophesied  in  sack- 
cloth." 

Through  succeeding  ages  of  monkish  bigotry  and  pop- 
ish fraud,  religion  was  further  corrupted  from  the  sim- 
plicity of  Christ.  The  pretended  ministers,  on  whom  the 
people  blindly  depended  for  permission  to  enter  heaven, 
upheld  the  thrones  of  monarchs :  and  monarchs  in  their 
turn,  showered  on  them  the  treasures  of  their  empires. — 


AND  NOT  THREE.  19 

The  Christianity  found  in  the  bible  was  illy  .adapted  to  the 
purpose  of  extracting  from  their  flocks,  a  sufficient  sup- 
port for  such  a  clergy  ;  or  for  exciting  the  reverence  they 
desired.  They  finally  disallowed  the  reading  of  the  bi- 
ble by  the  people.  Children  were  asked  by  their  cate* 
chists,  "What  do  you  believe?"  Answer,  "I  believe 
whatever  holy  mother  roman  catholic  church  has  taught 
and  believed."  And  the  belief  was  artfully  inculcated ; 
The  cause*of  Christ,  the  destruction  of  heretics,  the  sup- 
port of  priests;  these  Three  are  One, 

Paul,with  the  spirit  of  prophecy,  foresaw  this  Antichrist : 
and  said  to  the  Colossians,  "  Beware,  lest  any  man  spoil  you 
through  philosophy  and  vain  deceit,  after  the  tradition  of 
men,  after  the  rudiments  of  the  world ;  and  not  after 
Christ."  He  taught  that  the  reign  of  Christ  on  earth,  and 
"  the  gathering  togather"  of  all  nations  unto  him,  "  shall 
not  come,  except  there  be  a  falling  away  first ;  and  that 
man  of  sin  be  revealed,  the  son  of  perdition ;  who  as  God, 
setteth  in  the  temple  of  God,  shewing  that  he  is  God,"  as 
to  authority  to  make  Articles  of  .faith,  and  Rules  of  disci- 
pline :  "  even  him  whose  coming  is  after  the  working  of 
satan,  with  power  and  signs  and  lying  wonders  ;  and  with 
all  deceivableness  of  unrighteousness:  whom  the  Lord 
shall  consume  with  the  spirit  of  his  mouth,  and  shall  de- 
stroy with  the  brightness  of  his  coming." — II.  Thess.  ii. — 
(Appendix  E.) 

I  have  yet  another  reason  for  giving  but  little  heed  to 
"  the  ancient  fathers,  Jews,  and  heathens."  Thejmore  we 
read  ancient  history,  the  more  we  are  impressed  with  the 
contrast  between  ancient  darkness,  and  present  light :  and 
we  are  urged  to  go  forward,  and  not  backward.  Ancient 
.history  is  of  great  value.  Yet  no  intelligent  man  reads  it, 
without  rejecting  many  of  its  records  as  fabulous ;  and 


II 

20  GOD  IS  ONE  J 

doubting  of  many  others ;  and  becoming  tired  of  the  ab- 
surdities and  ignorance  and  crimes  which  he  is  obliged  to 
review.  Since  printing,  and  the  mariners  compass,  and 
the  discovery  of  America ;  men  have  been  more  improv- 
ed in  arts,  and  science,  and  mental  independence ;  than  du- 
ring the  preceding  4000  years. 

Of  the  "  testimonies  to  the  doctrine  of  the  trinity  from 
the  ancient  Christians,"  cited  by  Dr.  Dvvight ;  most  of  them 
indicate  the  union  of  God  and  Man,  and  the  pre-existence 
of  the  soul  of  the  Messiah :  doctrines  which  I  advocate  : 
and  not  one  of  them  teaches  that  God  is  three  persons 
equal  in  power  and  glory.  One  of  them  is  Theophilus 
bishop  of  Antioch,  anno  181. 

He  says,  "  The  three  days  before  the  heavenly  lumina- 
ries, represent  the  trinity  ;  God,  and  his  word,  and  his  wis- 
dom." Now  this  is  no  mystery :  not  three  persons.  It 
implies  that  God  is  One.  All  Christians  believe  in  "God, 
and  his  word,  and  his  wisdom."  This  intelligible  scheme 
may  be  ranked  with  the  schemes  of  those  whom  Watts 
denominates  modal  trinitarians.  And  I  here  say  once  for 
all,  that  I  object  not  to  them ;  if  expressed  in  a  lucid  man- 
ner :  nor  to  those  schemes  of  trinity  professed  by  some  of 
the  protestant  churches  at  the  reformation,  denominated 
analogical ;  if  intelligibly  expressed. 

The  schemes  of  real  trinitarians,  are  those  I  deem  un- 
scriptural ;  baleful  to  the  understanding ;  deceptive  ;  and  of 
malign  influence  on  Christian  practice :  as  that  God  in  his 
being  has  three  physical  distinctions  which  are  unknow- 
able :  that  he  is  three  persons  equal  in  power  and  glory : 
three  intelligent  agents  who  send  and  are  sent:  three 
equals  who  are  economically  subordinate  to  one  another : 
three  holding  different  offices  by  mutual  assignment:  in 
,fine,  all  such  schemes  as  are  mystical  and  inexplicable : 


AND  NOT  THREE.  21 

such  as  are  intentionally  so  constructed  as  to  "  render  the 
meaning  obscure ;  and  not  only  obscure,  but  unintelligible  ; 
and  not  only  unintelligible,  but  utterly  lost  in  the  strange- 
ness of  the  phraseology." 

Dr.  Dwight  quotes  Origen  who  lived  anno  230.     "  Ori- 
gen  says,  When  we  come  to  the  grace  of  baptism,  we  ac- 
knowledge One  God  only,  the  Father,  the  Son,  and  the 
Holy  Ghost."     How  does  this  teach  three  persons,  when 
he  expressly  says,  "  We  acknowledge  One  God  only?"  as 
if  he  would  guard  the  unthinking  against  the  belief  of  three 
persons,  from  the  three  names  used  hi  the  form  of  bap- 
tism.    He  probably  knew  that  the  One  God  The  Father 
is  a  Spirit  or  Ghost,  and  the  sanctifier  of  saints.     He  may 
have  known  that  The  Son  is  the  "  apostle  and  high  priest 
of  our  profession  whom  God  has  made  both  Lord  and 
Christ :"  that  God  is  united  to  him ;  dwells  in  him ;  speaks 
through  his  mouth ;  makes  him  his  Logos.     Whether  Or- 
igen's  views  of  this  matter  were  very  clear,  may  be  doubt- 
ed.    We  shall  quite  mistake,  if  we  imagine  that  the  theo- 
logical ideas  of  any  of  the  fathers  were  very  accurate. — 
Professor  Stewart  says,  "  They  involved  themselves   in 
more  than  a  Cretan  Labyrinth,  by  undertaking  to  defend 
the  eternal  generation  of  the  Son."     One  thing  is  certain. 
The  doctrine  that  God  is  three  persons  equal  in  power  and 
glory,  cannot  be  found  in  any  one-of  the  fathers,  till  more 
than  300  years  after  Christ. 

Dr.  Dwight  cites  Justin  Martyr,  who  declares  "  that 
Christ  the  first  born  word  of  God,  is  Lord  and  God,  as  be- 
ing the  Son  of  God ;  and  that  he  was  the  God  of  Israel." — 
The  next  sentence,  I  think,  shews  that  this  father  had 
some  notion  of  the  distinction  between  the  created  and  un- 
created natures  in  the  person  of  Christ.  "  We  adore  and 
love  the  unbegotten  and  invisible  God."  Here  this  father 


22  GOD  IS  ONE  ; 

describes  the  invisible  God  as  unbegotten.  The  Holy  One 
is  truly  unbegotten  and  unborn  and  invisible.  But  Justin 
calls  the  $on,  the  first  born  word  of  God.  And  it  is  true 
that  the  son  was  begotten  and  born  and  visible.  The  dis- 
tinction further  appears  in  the  next  sentence.  "  Him  (The 
Father,)  and  that  Son  who  hath  proceeded  from  him,  and 
the  prophetical  spirit"  (the  power  which  moved  the  proph- 
ets) "  we  worship  and  adore."  This  is  correct  theology : 
and  as  correctly  expressed,  as  could  be  expected  in  any  of 
the  ancient  fathers. 

Justin  further  declares  that  "  more  than  one  divine  per- 
son is  denoted  by  the  phrase,  The  man  is  become  like  one 
of  us:  and  that  one  of  them  is  Christ." 

It  is  a  clear  truth  that  the  pre-existent  spirit  of  Christ 
was  the  ancient  Logos ;  and  was  the  speaker  who  said, 
"  Let  us  make  man,  in  our  likeness ;"  and  who  said,  "  The 
man  is  become  as  one  of  us." 

With  this  also  agree  the  words  of  Hermas,  a  compan- 
ion of  the  apostles  themselves.  From  Hermas,  the  Doctor 
thus  quotes.  "  The  Son  of  God  was  more  ancient  than  any 
creature ;  seeing  he  was  present  with  the  Father  at  the  cre- 
ation of  the  world."  This  apostolical  father  here  express- 
es pure  apostolical  truth.  But  the  attempt  to  find  three 
equal  persons  in  God  in  the  discourses  of  this  compan- 
ion of  the  apostles,  or  of  Justin  Martyr ;  would  be  as 
vain,  as  to  look  for  them  in  the  discourses  of  Christ  or  of 
Paul. 

Again  from  Dr.  Dwight.  "Theophilus  declares,  that 
Christ,  assuming  TO  nfautov  rou  «wffe,  the  face,  or  form  of 
God ;  came  to  paradise,  and  conversed  with  Adam." — 
This  is  true  bible  divinity ;  as  we  shall  shew  in  the  sequel. 
But  Theophilus  knew  nothing  of  the  Sacred  Three.  He 
was  two  centuries  too  early  for  this  mystery. 


AND  NOT  THREE.  23 

Again:  "Athenagoras  says,  the  N&  xai  Xoyog  of  God,  is  the 
Son  of  God."  A  07*  (Logos)  means  reason  or  wisdom,  as 
it  exists  in  God  or  man.  It  also  means  word,  when  it  i» 
designed  to  express  the  manifestation  of  the  wisdom  ex- 
isting in  the  mind.  *  It  sometimes  means  a  declaration  of 
the  wisdom  or  will  of  God.  It  sometimes  means  a  word 
of  efficacious  command.  And  sometimes  it  is  used  person- 
ally ;  and  denotes  an  intelligent  being  by  whom  as  an  in- 
strument, God  reveals  his  wisdom  or  performs  his  opera- 
tions. In  this  last  sense,  Irenius  uses  it.  "  The  Father 
of  our  Lord  Jesus  Christ  is  revealed  to  men  by  his  Logos, 
Word ;  who  is  his  Son.  And  he  made  all  things  by  his 
Word. — John,  i.  3.,  i.  e.  by  Jesus  Christ.  For  Paul  says, 
Eph.  iii.  9.,  God  created  all  things  by  Jesus  Christ*"  This 
is  true. 

It  is  hoped  the  reader  who  is  unacquainted  with  the  in- 
tricacies of  language,  will  now  understand  why  Christ  is 
called  Logos,  The  Word.  For  Logos  means  not  only 
wisdom  itself;  but  one  that  speaks  it  forth ;  or  an  instru- 
ment by  which  God  effects  the  purposes  of  his  wisdom. — 
Now  we  read,  "  No  man  knoweth  who  the  Father  is,  ex- 
cept the  Son ;  and  he  to  whom  the  Son  reveals  him." — 
The  Son  is  also  the  prime  minister  of  the  Father  in  rul- 
ing the  kingdoms  of  his  providence  and  grace.  On  these 
accounts  the  Son  first  obtained,  and  still  retains  the  title 
Logos,  The  Word ;  or  The  Word  of  God. 

God  made  known  his  will  by  the  pre-existent  soul  of 
Christ.  He  was  the  Father's  angel  or  messenger,  in  the 
long  gone  by  ages.  He  also  executed  his  Father's  pur- 
poses. He  was  the  angel  who  instructed  Abraham,  and 
destroyed  Sodom.  The  name  Logos  was  properly  given 
to  that  angel  who  appeared  to  the  patriarchs,  and  in  whom 
was  God's  name ;  or  God  himself.  (Appendix  F.) 


24  GOD  IS  ONE  J 

Christ,  then,  in  his  created  nature,  being  "  the  angel  of 
God's  presence  ;"  the  revealer  of  his  wisdom  and  perfec- 
tions ;  and  the  instrument  of  effecting  his  purposes ;  was, 
and  is  called  Logos,  The  Word.  But  while  Jews  and 
early  Christians  and  the  penmen  of  the  bible,  call  him  the 
Word  of  God ;  they  never  thought  of  first,  second,  and 
third  persons,  equal  and  eternal  in  God. 

When  they  figuratively  represent  powers,  attributed, 
and  agencies,  in  a  personal  manner  ;  the  thread  of  the  dis- 
course sufficiently  manifests  what  was  literally  meant. — 
We  all  use  figurative  language :  and  properly ;  if  intelligi- 
bly. Unintelligible  language  frustrates  the  design  of  all 
language.  None  but  guileful  men  can  need  it. 

We  may  now  understand  why  Athenagoras  called  the 
Son,  The  Logos,  The  Wisdom,  or  Word  of  God. 

Athenagoras  also  says,  "  We  who  preach  God ;  preach 
God  the  Father,  God  the  Son,  and  the  Holy  Ghost :  and 
the  Father,  Son,  and  Holy  Ghost  are  one."  He  may  have 
meant  one  person ;  agreeably  to  the  opinion  of  Praxeas : 
or,  he  may  have  meant  that  the  unbegotten  Father  and 
begotten  Son  were  one  in  affection  and  purpose :  or  one 
by  some  personal  union :  and  the  Holy  Ghost  the  same 
one  God,  sending  forth  his  sacred  influence,  effectively  to 
draw  men  to  Christ :  or  he  may  have  spoken  into  the  air : 
as  the  ancients  often  did :  and  as  the  moderns  often  do. — 
Christ  intelligibly  said,  "  I  and  my  Father  are  one :"  and 
all  Christians  "  are  one  in  us  :"  one  in  affection,  aim  and 
purpose.  Besides ;  Divinity  and  Humanity  are  one  com- 
plex person  and  object  of  worship.  Three  equal  persons 
would  contradict  the  language  of  Athenagoras.  He  says, 
"  The  Father,  Son,  and  Holy  Ghost  are  One  ;"  not  Three. 

We  will  now  notice  a  few  of  the  ancient  Jews  cited  by 
Dr.  Dwight  "  Philo  who  lived  just  before  the  birth  of 


AND  NOT  THREE.  25 

our  Savior,  calls  the  Logos,  the  eternal  Logos ;  and  says, 
he  is  necessarily  eternal :  and  the  image  of  the  invisible 
God." 

Logos  here  cannot  mean  the  attribute  wisdom ;  but  the 
personal  agent  who  reveals  it,  viz :  the  pre-existent  soul 
of  Messiah.  By  "  eternal,"  Philo  may  have  meant  that  he 
was  before  the  world;  sometimes  called  "the  days  of 
eternity."  At  any  rate,  this  is  the  meaning  of  many  of  the 
antients.  And  with  our  light,  we  know  this  was  the  true 
fact.  In  confirmation  of  this,  He  was  "  the  image  of  the 
invisible  God,"  says  Philo  the  Jew.  Paul  says  precisely 
the  same  thing.  Col.  i.  1 5.,  "  Who  is  the  image  of  the  in- 
visible God ;  the  first  born  of  every  creature ;  and  he  is  be- 
fore all  things." 

The  image  of  any  being  never  is,  nor  can  be,  the  being 
himself.  Still  less,  if  the  image  itself  is  invisible,  as  God 
is  said  to  be.  This  would  be  physically  impossible.  To 
say,  We  behold  the  invisible  image  of  the  invisible  God ; 
and  the  invisible  image  is  the  invisible  God,  whose  invisi- 
ble image  he  is ;  would  be  both  palpable  absurdity  and  pal- 
pable falsehood.  For  the  Logos  was  visible. — I.  John,  i.  1. 

Further,  Philo  says,  "  He  who  is,  is  on  each  side  atten- 
ded by  his  nearest  powers;  of  which  (powers)  one 
is  creative,  and  the  other  kingly.  The  creative  (pow- 
er) is  God,  by  which  he  founded  the  universe.  The 
kingly  (power)  is  Lord.  He  who  is  in  the  middle,  being 
thus  attended  by  both  his  powers,  exhibits  the  appearance, 
sometimes  of  one,  and  sometimes  of  three."  Be  it  so. — 
This  is  said  of  pure  Divinity.  This,  then,  is  Philo's  un- 
polished mode  of  teaching  that  God  has  his  two  powers 
of  contriving  and  accomplishing  his  marvellous  crea- 
tion. This  modal  trinity  leaves  the  Unity  of  God  unim- 

peached. 

D 


26  GOD  is  ONE; 

Of  the  Logos,  Philo  says,  "  He  who  is  begotten,  imita- 
ting the  ways  of  his  Father,  and  observing  his  patterns, 
produces  forms  or  things."  This  is  said  of  the  "  begotten" 
created  nature.  And  it  much  resembles  what  Christ  said 
of  himself:  "  Verily  I  say  unto  you,  The  Son  can  do  noth- 
ing of  himself,  but  what  he  seeth  the  Father  do :  for  what 
things  soever  he  doeth,  these  doeth  the  Son  likewise." — 
John,  v.  19. 

Of  the  Logos,  he  further  says,  "  He  is  the  manager  of 
this  world."  And,  "  God  governs  all  things  according  to 
the  strictest  justice,  having  set  over  them,  his  righteous 
Logos,  his  first  begotten  Son."  This  is  interesting. — 
Whence  should  Philo  the  Jew  obtain  this?  Probably 
from  the  2,  and  110  Psalms.  "  I  have  anointed  my  king 
upon  my  holy  hill  of  Zion,"  &c. 

Again,  "  Philo  calls  the  Logos  an  angel ;  the  name  of 
God"  (my  name  is  in  him,  said  Moses ;)  "  a  man ;  the  be- 
ginning ;  the  most  ancient  angel ;  the  Archangel  of  many 
names ;  and  the  high  priest  of  this  world :  and  says,  his  head 
is  anointed  with  oil." 

Really,  this  Jew  seems  better  acquainted  with  the  pre- 
existence  and  personal  character  of  his  expected  Messiah, 
than  many  writers  of  the  present  day.  He  calls  the  Lo- 
gos, "  The  Son  of  God ;  his  first  born ;  Prince  of  angels ; 
prophet  of  God ;  light  of  the  people ;  and  more  ancient 
than  the  world."  He  calls  him  the  "most  honorable 
Logos ;  who  stands  in  the  limits  between  the  creature 
and  the  Creator ;  the  eldest,  the  first  begotten  of  the  sons 
of  God ;  who  under  God,  governs  the  world ;  and  who  doth 
humbly  mediate  for  us  mortals  with  him  who  is  immortal." 
-Watts,  Vol.  6.  p.  605. 

This  for  a  Jew,  is  admirable.  Of  the  three  equal  per- 
sons he  had  never  heard 


AND  NOT  THREE. 


27 


Once  more  from  Dr.  Dwight.  "  The  equilateral  Trian- 
gle, with  three  small  circles  at  the  angles,  and  the  letter 
Jod  inscribed  over  against  the  upper  angle,  was  a  Jewish 
symbol  of  the  Deity." 


For  the  sake  of  those 
unlearned  in  Trigonom- 
etry, I  give  the  Diagram. 


"  The  three  sides,"  says  Dr.  Dwight  (the  Jews  did  not 
say  so,)  "  indicated  the  three  persons  in  the  Godhead :  and 
the  equal  length  of  the  sides,  their  equality :  while  the  Jod 
was  a  direct  proof  that  Jehovah  was  intended  by  the  em- 
blem. The  three  circles  probably  denoted  the  perfection 
of  the  Three  Persons." 

Now,  I  think,  a  greater  mathematician  than  Dr.  Dwight, 
explaining  this  figure,  might  say,  it  probably  denoted 
something  else.  Here  are  indeed  Three  points  in  the 
Triangle  ;  Three  equal  sides ;  Three  equal  angles ;  and 
Three  equal  circles :  more,  than  a  trinity  of  trinities. — 
They  may  denote  twelve  persons,  or  nine,  or  Three.  If 
we  conceive  of  God  as  triform,  triple,  triangular,  and  tri- 
lateral ;  this  will  help  us  to  the  meaning  of  trinity  and  tri- 
une. The  whole  Triangle  is  One.  The  sides  are  Three. 

If  the  Jews  ever  did  use  this  figure  as  "  A  symbol  of  the 
Deity,"  they  violated  the  express  laws  of  their  God.  He 


28  GOD  IS  ONE  J 

forbid  the  attempt  to  bring  the  invisible  Intelligence  with- 
in the  range  of  our  senses.  If  they  represented  him  by  a 
Triangle,or  made  him  triune ;  they  were  not  far  from  idola- 
try. Whoever  will  attempt  to  do  this  for  a  moment ....  and 
then  reflect  on  his  conceptions ....  will  perceive  that  the 
God  he  contemplated,  extended  but  a  few  yards  around 
him :  that  he  obscured  the  glory  of  the  infinite  Jehovah  : 
and  debased  his  own  mind.  That  a  single  Jew  from  Mo- 
ses to  Christ  ever  believed  that  God  is  three  equal  per- 
sons, or  trinity,  we  have  no  evidence.  If  ever  there  was 
such  a  Jew ;  his  belief  was  founded  on  no  passage  of  the 
old  testament.  From  Christ  to  the  present  day,  the  Jews 
have  maintained  the  Unity  of  God ;  and  deny  that  their  an- 
cestors ever  held  to  a  trinity  in  God.  And  the  pretence 
that  their  denial  results  from  their  hatred  of  Christianity, 
would  not  seem  very  candid :  would  not  be  countenanced 
by  history :  would  not,  I  think,  be  true. 

The  Doctor  proceeds :  "  Another  method  used  by  the 
Jews  to  denote  God,  was,  to  include  in  a  square,  three 
Radii,  disposed  in  the  form  of  a  crowm  The  crown  seems 
to  have  denoted  the  dignity  and  supremacy  of  the  object 
designed :  the  number  three  (radii,)  the  three  persons  in 
the  Godhead." 

It  may  be  so.  Far  more  probably  it  was  not  so.  The 
Jews  never  said  so.  At  any  rate,  these  Radii  are  less 
striking  than  Virgil's.  Virgil  describes  the  cyclops  with 
their  ibrges  in  Mtna,  forming  a  thunderbolt :  such  as  Om- 
nipotent Father  (Jupiter)  hurls  on  the  earth.  The  thun- 
derbolt on  which  he  viewed  them  at  work,  had  one  part 
already  polished  off.  On  this  part  were 

"Three  Radii  of  wreathed  hail : 

Three,  of  watery  cloud :  and 

Three  of  glaring  fire  and  winged  wind." 


AND  NOT  THREE.  29 

Here  again  is  a  trinity  of  trinities :  which,  we  may  con- 
jecture, represents  the  three  persons  in  the  Godhead  of 
Jupiter.  They  may,  however,  represent  the  seasons  •,  or 
something  else. 

We  may  now  respectfully  accompany  the  Doctor  with 
his  "  testimonies  to  the  trinity  from  the  heathens."  Here 
he  will  be  more  successful.  Not  in  Jewish,  but  in  pagan 
antiquity,  we  may  descry  some  glimpses  of  the  doctrine. 

"  The  name  of  God  among  the  Hindoos,  is  Brachme. — 
The  names  of  the  three  persons  in  the  Godhead"  (the 
Doctor's  language,  not  the  language  of  the  Hindoos  them- 
selves) "  are  Brachma,  Veeshnu,  and  Seeva.  The  three 
faces  of  Brachma,  Veeshnu,  and  Seeva,  they  always  form- 
ed on  one  body,  having  six  hands.  This  method  of  delin- 
eating the  Godhead,  is  ancient  beyond  tradition ;  and  carv- 
ed every  where  in  their  places  of  worship." 

Again,  "The  Diana  of  the  Romans  is  stamped  on  a  med- 
al, as  having  three  faces  on  three  distinct  heads,  united  to 
one  form.  On  the  reverse,  is  the  image  of  a  man,  holding 
his  hand  to  his  lips ;  under  whom,  is  this  inscription :  Be 
silent :  it  is  a  Mystery." 

This,  too,  was  a  threeheaded  monster.  The  worship- 
pers, too,  were  taught  not  to  be  very  inquisitive.  For  it 
was  a  "  Mystery."  The  hierophants  knew  that  scrutiny 
would  be  fatal  to  their  gains. 

Once  more  from  the  Doctor.  "The  Egyptians  ac- 
knowledged a  triad ,  Osiris,  Isis,  and  Typhon.  These 
persons  they  denoted  by  the  symbols,  light,  fire,  and  a  ser- 
pent. They  represented  them  on  the  doors  and  other 
parts  of  their  sacred  buildings,  in  the  figures  of  a  globe,  a 
wing,  and  a  serpent ,"  or  snake. 

"  One  of  the  Egyptian  fundamental  axioms  of  theology, 
is,  There  is  one  principle  of  all  things,  praised  under  the 


30  GOD  IS  ONE  ; 

name  of  the  Unknown  Darkness  j  and  this  thrice  repeat- 
ed." 

"  Unknown  Darkness"  is  indeed  an  appropriate  appel- 
lation of  the  MYSTERY  as  still  set  forth. 

Osiris  and  Isis,  adored  in  Egypt,  were  the  sun  and  moon. 
They  also  worshipped  the  ox,  the  dog,  the  hawk,  the  cat, 
the  crocodile,  leeks  and  onions,  and  almost  every  thing 
but  the  One  God.— Rollin's  An.  Hist.  Vol.  1.  p.  129,  130. 

The  priests  had  possession  of  the  sacred  books.  These 
contained  the  policy  of  the  government ,  as  well  as  the 
Mysteries  of  Religion.  The  priests  had  the  care  of  the 
consciences  of  the  kings.  And  so  it  has  been  in  all  na- 
tions. Both  the  political  and  religious  secrets  were  in- 
volved in  symbols  and  enigmas.  The  reverential  wonder 
of  the  vulgar  was  strongly  excited.  The  figure  of  Har- 
pocrates  in  the  sanctuaries,  with  his  finger  upon  his  mouth, 
intimated  mysteries  riot  to  be  explored  by  the  multitude. 
Pyramids,  and  temples  were  emblazoned  with  hieroglyph- 
ics. There  were  figures  unintelligible  to  the  vulgar. — 
There  were  birds,  and  beasts,  and  creeping  things.  All 
couched  a  hidden  meaning.  And  when  God  brought  out 
Israel  j  instead  of  saying, 

Remember  an  Egyptian  Trinity : 
He  commanded  them, 
"Defile  not  yourselves  with  the  idols  of  Egypt. "-Eze.  xx.  7. 

A  man  of  discerning  mind,  like  Lucian,  though  a  hea- 
then, could  see  through  the  tricks  and  mystical  illusions 
practiced  on  the  multitude.  "  You  enter,"  says  Lucian, 
"  a  magnificent  temple,  every  part  of  which  glitters  with 
gold  and  silver.  You  look  attentively  for  a  God  :  and  are 
cheated  with  an  ape,  a  stork,  or  a  cat :  a  just  emblem  of 
too  many  palaces ;  the  kings  in  which  are  far  from  being 
the  brightest  ornaments  in  them." 


AND  NOT  THREE.  31 

Such  a  man  could  estimate  the  motives  of  the  priests 
who  swayed  the  credulous  Ephesians,  when  they  "  wor- 
shipped the  great  Goddess  Diana,  and  the  image  which 
fell  down  from  Jupiter." — Acts,  xix.  35. 

However  heathens  have  carved  images  with  three 
heads  on  one  body ;  or  portrayed  them  on  their  temples  ; 
they  were  vanities  which  we  deplore.  The  priests  and 
priestesses  alone  were  profited.  Their  Gods  and  God- 
desses, their  demons  and  demigods,  were  monsters  of  im- 
agination. That  may  be  said  of  all  their  Deities,  which 
Paul  said  of  their  Idols ;  "  We  know  that  they  are  nothing 
in  the  world :  and  that  there  is  none  other  God  but  One." 
— I.  Cor.  viii.  4.  This  brings  us  back  to  our  Bible,  And 
here,  God  is  One ;  not  three,  nor  thirty  thousand  as  with 
the  Greeks  and  Romans. 


GOD  IS  ONE 


REASON  III. 

The  works  of  God,  as  a  revelation,  proclaim  his  Unity. 

"  THE  works  of  the  Lord  are  great  •,  sought  out  of  all 
those  who  have  pleasure  in  them." — Ps.  cxi.  2.  These 
works  will  eternally  remain,  a  revelation  to  all  the  un- 
fallen  inhabitants  dispersed  among  them :  and  they  would 
be  read  with  delight  by  us,  did  we  "like  to  retain  God  in 
our  knowledge." 

All  human  sciences  have  for  their  object,  the  develope- 
ment  of  every  thing  knowable  concerning  these  works. — 
And  every  branch  of  this  knowledge  adds  something  to 
the  grand  display  of  the  wondrous  Contriver.  God  who 
knows,  is  determined  that  he  will  be  known :  known  by 
his  marvellous  acts :  known  through  the  earth ;  as  well  as 
by  principalities  and  powers  in  heavenly  places. 

The  connections  apparent  in  his  works ;  their  invaria- 
ble tendency  to  good ;  and  the  order  and  beauty  which 
reign  through  their  vast  amplitude  j  suggest  One  Infinite 
Intelligence  superintending  the  whole. 

The  minutest  particle  of  mind  or  of  matter,  hath  rela- 
tions with  the  whole  •,  and  the  whole  acts  on  all  its  parts. 
There  are  indications  that  all  things  with  the  nicest  ad- 
justment, are  in  a  state  of  progression :  rising  to  something 
more  perfect.  The  mineral  kingdom  lays  the  foundation 
for  the  vegetable ;  the  vegetable  for  the  animal ;  youth  for 
manhood ;  life  for  immortality.  No  limits  can  be  set  to 
the  advances  which  one  new  born  infant  will  make  in  the 
endless  following  ages.  Thirty  millions  of  these  immor- 


AND  NOT  THREE.  33 

tals  begin  on  earth  every  year.  They  are  delighted  with 
the  novelty  of  existence.  They  swell  the  catalogue  of 
Adam's  race,  and  of  God's  subjects. 

Independently  of  scripture,  we  should  conjecture  that 
the  scene  of  God's  works  will  not  end:  that  we  are  on  the 
threshhold  of  a  vast  scheme  which  stretches  forward  to 
eternity :  and  that  all  things  were  adjusted  beforehand 
with  a  view  to  the  amazing  whole. 

We  have  no  evidence  that  one  particle  of  matter  which 
God  has  created  ever  was  or  will  be  annihilated.  On  the 
contrary,  that  new  worlds  and  systems  may  eternally  be 
lanched  from  the  hand  of  Omnipotence  and  that  the 
mighty  voids  may  be  replenished  with  more  dense  habita- 
tions for  new  and  social  communities ;  are  deductions  of 
reason,  from  what  we  know  of  the  great  Jehovah. 

God  did  not  breathe  into  man,  and  make  him  a  living 
soul  •,  till  he  had  prepared  a  world  for  him,  surrounded 
with  light ;  and  a  visible  creation  on  which  he  could  em- 
ploy his  powers.  Nor  have  we  evidence  that  he  ever 
created  any  other  order  of  intelligences,  till  he  had  pre- 
pared them  habitations.  And  should  the  earth  and  sun 
and  material  creation  go  out  of  existence,  and  "  not  leave 
a  wreck  behind ;"  all  created  minds  would,,  so  far  as  we 
can  judge,  either  perish ;  or,  be  thrown  out  of  business  ; 
and  be  bewildered  in  everlasting  night.  The  resurrection 
bodies  of  saints  and  of  Christ  would  be  lost.  And  should 
their  spirits  survive ;  the  means  of  their  instruction  which 
the  bible  uses,  would  be  gone  forever. 

We  are  taught  indeed  that  the  earth  and  surrounding  at- 
mosphere, defiled  by  a  race  who  have  left  their  first  estate, 
will  be  burned  j  and  melt  with  fervent  heat.  "  Neverthe- 
less we,  according  to  his  promise,  look"  for  their  renovation 

with  augmented  splendor. — II.  Pet.  iii.  12,  13.,  Rev.  xxi. 

E 


34  GOD  is  ONE; 

From  eternity  God  was,  what  he  is  and  will  be.  From 
eternity,  he  had  the  power  of  creating  and  governing 
worlds  and  persons.  And  no  revelation  he  has  given  us, 
says,  that  he  did  not  from  eternity,  exert  that  power. 

The  infinity  of  God's  perfections,  and  the  infinity  of  lo- 
cal extension  in  which  he  displays  them ;  present  fields  in 
which  we  may  forever  expatiate :  and  from  which  we 
may  derive  instruction  to  all  eternity :  and  to  all  eternity 
remain  infinitely  beneath  the  transcendent  Divinity. 

The  bible  contains  a  partial  history  of  the  formation  of 
this  world  and  of  the  nether  heavens ;  and  of  man,  and  oth- 
er beings  visible  and  invisible  who  have  special  correspon- 
dence with  us.  "  Lo,  these  are  parts  of  his  ways ;  but  how 
small  a  portion"  compared  with  the  whole  ! — Job,  xxvi,  14. 

We  look  at  so  small  an  object  as  a  rose.  We  analyze 
this  flower ;  and  it  is  wonderful  in  its  texture,  its  colors, 
its  fragrance,  and  the  influence  it  receives  from,  and  in> 
parts  to  surrounding  objects.  View  it  with  a  microscope  ; 
and  it  swarms  with  organized  and  happy  beings.  They 
have  connection  with  their  habitation ;  and  their  habitation 
is  connected  with  us.  The  subject  as  we  examine  it,  be- 
comes complex.  There  must  be  atmosphere,  and  agita- 
tion of  air,  and  solar  light.  So  that  this  flower  has  con- 
nections with  all  the  terrestrial  elements ;  and  bears  a  re- 
lation to  the  vast  globe  of  tbe  sun.  So  that  an  energy  ex- 
erted at  the  distance  of  95,000,000  of  miles,  and  a  motion 
of  200,000  miles  every  second  of  time  in  the  particles  of 
light,  are  necessary  to  the  pleasures  of  the  animalcules  in 
the  rose ;  and  to  the  flowering  of  the  rose  itself.  And 
these  are  some  of  the  ends  for  which  the  sun  was  created. 
There  is  here  no  mistake.  For  when  we  know  to  what 
use  God  puts  a  thing  which  he  has  made,  we  know  this 
was  his  design  when  he  made  it. 


AND  NOT  THREE.  35 

The  earth  being  related  to  the  sun ;  and  the  sun  to  all 
surrounding  objects ;  we  and  morning  stars,  and  insects 
and  seraphs,  bear  a  relation  to  unnumbered  worlds ;  and  to 
the  myriads  of  beings  who  occupy  them.  Does  it  not  fol- 
low that  One  Intelligence  organized  these  small  and  those 
great  portions  of  existence?  and  makes  them  co-operate  in 
results,  perfect  as  heaven,  and  harmonious  as  the  music  of 
the  spheres?  Should  we  feel  safe,  if  divers  divinities 
ruled  the  parts  ?  when  the  least  jar  in  their  plans  would 
disarrange  the  whole ! 

God  is  a  Ghost  invisible  :  a  Spirit  whom  no  man  hath 
seen,  nor  to  eternity  will  see  (literally.)  The  boundless 
universe  which  his  hands  have  formed,  visibly  demonstrate 
his  eternal  power  and  Godhead.  Do  our  minds  in  the 
contemplation  feel  any  need  of  the  figure  three  ?  So  far 
as  his  works  adumbrate  their  Author,  we  discern  the 
grandeur  of  the  Eternal  One. 

Moments  and  ages  and  eternity  have  their  connective 
relations.  "  An  event  apparently  trivial  forms  a  link  in  that 
chain  of  events  which  extends  from  the  beginning  of  time 
to  the  consummation  of  the  present  state ;  which  runs 
through  a  thousand  worlds ;  and  stretches  into  eternity. 
Some  of  the  most  appalling  scenes  of  terror  and  destruc- 
tion, have  proceeded  from  an  accident  so  inconsiderable 
as  to  be  nearly  overlooked." — Vid.  Dick's  Phil,  of  Rel. 

Thus  on  pouring  the  contents  of  a  phial  into  the  air  j 
there  have  followed  voices,  and  thunders,  and  lightnings, 
and  a  great  earthquake  ;  and  the  cities  of  the  nations  have 
fallen. — Rev.  xvi.  17.  We  here  feel  our  impotence.  The 
LORD  reigneth :  let  the  earth  rejoice :  let  the  multitude 
of  Isles  be  glad.  He  fills  immensity.  He  securely  man- 
ages the  motes  in  the  air,  and  the  armies  in  heaven.  No 
one  can  stop  his  hand.  He  has  no  equal :  is  bounded  by 


36  GOD  IS  ONE  ; 

no  triangle  :  is  distributed  into  no  family  of  persons  :  has 
no  resemblance  to  an  idol.  The  very  thought  contracts 
our  souls  ;  bewilders  our  powers  ;  shuts  up  our  heart  in 
pigmy  self.  For  in  proportion  as  we  diminish  God  in  our 
esteem,  we  magnify  the  idol  self. 

Uninstructed  men  are  not  accustomed  to  look  through 
the  vast  expanse  of  nature,  swarming  with  worlds  and  liv- 
ing beings.  They  regard  infinite  space  as  an  infinite  void. 

View  the  naked  savage  standing  on  the  beach,  revering 
the  ocean  as  an  angry  Deity.  He  retires  to  a  volcano  ; 
and  this  too  is  a  God.  Unacquainted  with  the  long  train 
of  causes  and  effects  which  stretches  through  all  dura- 
tion ;  he  constantly  witnesses  events  .for  which  he  cannot 
account.  And  in  his  imagination,  he  peoples  the  hills,  and 
vallies,  and  earth,  and  air,  with  Gods  and  genii,  and  de«- 
mons,  and  invisible  agents. 

How  great  the  difference  between  this  savage,  and  the 
polished  inhabitants  of  Europe  ;  when,  about  350  years 
ago,  printing  was  discovered.  Yet  were  the  inhabitants 
of  Europe  350  years  ago,  scarcely  midway  in  intelligence 
between  that  naked  savage,  and  the  improved  society  of 
the  present  day.  The  repetition  of  unmeaning  words,  and 
assenting  to  mysteries  not  understood,  were  required  of 
timid  souls  who  dared  not  think  for  themselves.  This 
state  of  things  cannot  last.  The  course  of  time  bears  soci- 
ety along  to  eminences,  whence  their  prospects  brighten 
as  they  expand.  An  improved  population  cast  off  their 
fetters,  and  look  abroad  for  themselves ;  not  satisfied  with 
magical  forms  without  substance  :  magical  words  without 
ideas :  magical  ceremonies  without  knowledge  and  under- 
standing. 

"Our  conceptions  of  God  will  nearly  correspond  with 
the  knowledge  we  acquire  of  the  extent  of  his  operations." 


AND  NOT  THREE.  37 

The  discoveries  of  modern  astronomy  shew  us  the  planets 
in  their  vast  movements ;  with  a  centrifugal  force  im- 
pressed upon  them  by  the  Almighty,  when  first  he  set 
them  in  their  courses :  and  one  uniform  attraction  holds 
them  in  their  circuits  round  their  respective  suns.  The 
globe  on  which  we  dwell,  moves  round  our  sun  in  a  cir- 
cle of  595  millions  of  miles,  every  year :  and  accomplishes 
its  journey  without  variation,  from  age  to  age.  When 
we  look  on  the  midnight  sky,  we  behold  a  thousand  suns 
diffusing  their  splendors  from  regions  immeasurably  dis- 
tant. We  apply  a  telescope  to  a  small  portion  of  the  vast 
concave;  and  at  once  perceive  a  thousand  more.  All 
these  pass  over  the  instrument  in  seven  or  eight  minutes  •, 
and  are  succeeded  by  as  many  more.  "  When  we  in- 
crease the  magnifying  powers  of  the  instrument,  we  des- 
cry other  orbs  of  light  stretching  still  farther  into  the 
depths  of  space."  These  ponderous  masses  with  the 
worlds  which  they  illumine,  reach  to  depths  infinitely  ex- 
tended; and  are  on  all  sides  around  us.  They  are  as  en- 
tirely without  limits,  as  eternity  is  without  limits ;  as  God  is 
without  limits.  Beyond  all  which  telescopes  can  reach,  are 
boundless  regions,  where  wonders  of  skill  and  power  and  be- 
nevolence are  displayed  through  the  empire  of  Jehovah. 

How  wonderful  this  God  of  boundless  might !  How  ex- 
cellent in  power  and  glory  !  Are  there  two  other  "  per- 
cipient agents"  equal  to  him  in  power  and  glory  ?  With 
our  understanding  expanded,  as  we  view  God's  works  j  do 
we  ever  think  of  applying  the  number  three  to  the  Divine 
Architect?  Never.  Do  we  call  the  boundless  God, "  tri- 
une"  1  Do  we  think  of  triangles  and  squares  and  radii  ? 
Never.  Are  we  reminded  of  the  pagan  with  his  chisel 
and  hammer,  carving  from  the  rock  a  monstrous  body 
with  three  heads  and  three  faces  ?  No,  never,  never. 


38  GOP  is  ONE  ; 

And  yet,  these  expanded  views  of  God's  works,  we  take 
in  obedience  to  God's  word.  And  his  word  excludes  the 
adjective  equal,  and  every  plural  number  of  persons.  Isai. 
xl.  25,  26. — "  To  whom  will  ye  liken  me  ?  or  to  whom 
shall  I  be  equal  ?  saith  the  HOLY  ONE."  Not  "  the  sacred 
three"  equal  in  power  and  glory :  but  the  Holy  One,  with 
no  "  equal."  "  Lift  up  your  eyes  on  high,  and  behold ! 
who  hath  created  these  orbs  ?  and  bringeth  forth  their 
host  by  number  ?  HE  calleth  them  all  by  their  names,  by 
the  greatness  of  his  might :  for  he  is  strong  in  power." — 
This  brings  us  back  again  to  the  bible ;  which  like  the 
book  of  nature,  exalts  the  HOLY  ONE.  (Appendix  F.) 


AND  NOT  THREE.  39 


REASON  IV* 

The  works  of  God,  give  no  intimation  that  God  is  three. 

i 

HAD  man  kept  his  first  estate,  and  replenished  the  earth 
with  a  race  bearing  the  image  of  God ;  the  surrounding 
creation  would  probably  have  been  our  principal  Revela- 
tion. Nor  should  we  have  found  the  least  difficulty  in 
"  finding  that  he  is  not  far  from  every  one  of  us ;  and  that 
we  are  also  his  offspring." — Acts,  xvii.  In  a  world  adorn- 
ed with  luxurious  grandeur  •,  surrounded  with  our  Ma- 
ker's wonders  in  the  firmament  of  his  power  -,  full  of  pleas- 
ure in  our  intellectual  and  corporeal  existence ;  disinter- 
ested in  temper ;  conscious  that  we  originated  nothing  of 
all  we  saw  and  knew  and  were ;  creation  would  have  been 
one  joyous  temple,  full  of  God. 

We  can,  if  we  please,  transport  ourselves  in  imagina- 
tion, to  one  of  the  greater  globes  in  our  solar  system :  and 
with  highest  probability  suppose  the  "inhabitants  unfallem 
They  may  be  as  superior  to  our  primitive  ancestors,  as 
their  globe  is  superior  to  ours.  The  natural  scenery  with 
which  they  are  surrounded,  the  organization  of  their  cor- 
poreal frames :  their  employments  and  relations  with  one 
another ;  may  differ  from  .those  which  obtain  in  our  ter- 
restrial sphere. 

In  God's  works,  are  uniformity  and  variety.  No  twa 
men  are  exactly  alike  in  form,  countenance  and  mental 
powers.  No  two  animals,  or  trees  of  the  forest  are  pre- 
cisely similar. 


40  GOD  is  ONE; 

Diversities  in  whole  orders  of  beings,  both  intellectual 
and  sensitive,  will  be  found  on  the  worlds  dispersed 
through  immensity.  These  will  be  learned  and  un- 
derstood by  those  who  "  delight  themselves  in  the  Al- 
mighty :"  and  we  hope  by  us  j  while  we  measure  with  our 
existence  the  long  tracts  of  eternity. 

One  principle  of  attraction  pervades  all  material  worlds. 
The  same  light  emanates  from,  or  gilds  them  all.  The 
solar  and  stellar  rays  have  the  same  laws  of  reflection  and 
refraction  j  and  paint  the  same  colors.  The  inhabitants 
of  those  worlds  regard  the  same  general  laws  in  pursuing 
their  pleasures,  which  are  applicable  to  ours.  Intelli- 
gence is  the  same  in  them,  in  us,  and  in  God.  Holiness  is 
the  same  on  earth,  and  in  the  heaven  of  heavens.  The 
numberless  orders  of  intelligent  beings  can  have  no  firm 
concord,  unless  disinterested  love  reigns  among  them ;  as 
attraction  reigns  among  their  globes. 

Doubts  have  indeed  been  expressed,  whether  those 
worlds  are  inhabited  at  all. 

We  reason  thus.  All  material  things  are  wrielded  by 
intelligent  minds ;  and  are  made  subservient  to  their  en- 
joyment. As  far  as  we  know,  all  nature  swarms  with  liv- 
ing beings.  Myriads  of  worlds  are  as  great,  and  far  great- 
er than  ours.  In  view  of  their  suitableness  to  furnish 
habitations,  and  to  be  abodes  of  boundless  delight ;  and  in 
view  of  the  wisdom,  of  him  who  made  them  such :  his  in- 
tention that  they  should  be  occupied,  is  fairly  indicated. 

We  nevertheless  prefer  bible  evidence,  if  it  can  be  ob- 
tained. See  Isai.  *xlv.  18. — "Thus  saith  Jehovah  who 
created  the  heavens ;  God  himself  who  formed  the  earth 
and  made  it :  he  hath  established  it :  he  created  it  not  in 
vain ;  he  formed  it  to  be  inhabited.  I  am  Jehovah  and 
there  is  none  else." 


AND  NOT  THREE.  41 

In  saying  "there  is  none  else;"  he  says  there  are  no 
other  uncreated  persons,  besides  the  person  speaking,  and 
using  the  first  personal  pronoun,  "  I."  In  saying,  "  He 
created  the  earth  not  in  vain,  He  formed  it  to  be  inhabited ;" 
He  contrasts  the  wisdom  and  utility  of  having  the  earth 
peopled,  with  the  folly  and  vanity  of  having  it  unoccu- 
pied. 

If  then  our  comparatively  little  globe  would  have  been 
"  created  in  vain,"  "  had  it  not  been  inhabited :"  (so  teach- 
es "  Jehovah  who  created  the  heavens :")  how  can  we 
reason  at  all  ?  how  discern  the  symmetry  of  divine  opera- 
tions 1  and,  shocking  thought !  how  clear  our  Maker  from 
stupendous  folly  ?  if  we  believe  his  more  splendid  and  infi- 
nitely numerous  worlds  "  were  created  in  vain ;"  i.  e.  not 
"  to  be  inhabited  ?"  Is  not  this  bible  evidence  ? 

Now  contemplate  the  holy  inhabitants  of  the  planet 
Saturn.  They  see  the  noble  acts  of  God.  They  survey 
their  own  world,  a  globe  900  times  larger  than  our  earth. 
They  behold  the  Sun,  and  their  seven  moons :  and  their 
world  surrounded  by  a  luminous  ring,  600,000  miles  in 
circumference ;  adorning  their  sky  all  around  ;  displaying 
their  Maker  with  admirable  effect.  With  the  best  hopes, 
we  judge  them  sinless  j  happy  in  their  paradisaical  habita- 
tion ;  delighted  with  themselves,  with  one  another,  with 
God,  with  all  they  see  and  know :  and  with  a  certain  pros- 
pect of  endless  life. 

Now  what  within  them,  or  around  them,  would  inti- 
mate the  triple  nature  of  their  Lord  ?  or,  shew  them  a 
Son  in  the  interior  of  his  "  essence,"  equal  to  himself;  "  be- 
gotten, and  not  created  ?"  or,  what  would  lead  them  to 
detach  his  Spirit  from  himself  as  a  third  person ;  they 
knowing  that  he  is  himself  a  Spirit?  i.  e.  detach  one  Spirit 
from  another  Spirit,  as  first  and  third  persons  ?  We  could 
•  F 


42  GOD  is  ONE; 

not  think  the  better  of  them,  should  we  learn  that  they 
were  speculating  on  the  "substance"  of  their  invisible 
Maker.-?  or,  maintaining  that  his  "  essence"  was  the  same 
in  two,  three,  or  six  unintelligible  "  persons."  Were  this 
announced  to  us  ;  could  we  resist  the  conviction  that  they 
were  drawing  off  their  allegiance  from  the  Lord  God  Al- 
mighty j  and  verging  to  that  idolatry  which  has  dishonor- 
ed ourselves  1 

The  noble  inhabitants  of  that  world  know  that  "  God  is 
a  Spirit ;"  and  that  "  God  is  love :"  that  God  is  therefore 
The  Holy  Ghost.  They  know  that  this  Spirit  is  the  Fa- 
ther of  creation ;  and  we,  his  offspring :  that  he  is  in  the 
midst  of  all  changes  j  and  by  his  active  influence,  effects 
those  changes ;  ruling  worlds  of  matter  and  of  mind.  They 
know  as  well  as  we,  that  his  mighty  power  rolls  the  plan- 
ets, and  brightens  the  stars  ;  and  sways  intelligences,  and 
rules  their  actions  ;  through  his  boundless  realms.  Their 
language  may  differ,  from  ours ;  and  may  be  more  free 
from  ambiguities.  But  they  know  that  which  we  mean, 
when  we  say,  The  Spirit  of  God  garnishes  the  surface  of 
their  globe  j  spreads  radiance  over  their  heavens  5  and 
works  in  them  to  will,  and  to  do,  and  to  enjoy. 

Their  pure  hearts  open  their  mouths ;  and  their  glad 
voices  spontaneously  declare,  what  we  needed  an  inspir- 
ed prophet  to  declare  in  our  dull  hearing :  "Thou,  even 
Thou  art  LORD  alone..  Thou  hast  made  heaven,  the  heav- 
en of  heavens,  with  all  their  host,  the  earth  and  all  things 
that  are  therein ;  and  Thou  preservest  them  all :  and  the 
host  of  heaven  worshippeth  thee." — Neh.  ix.  Q.  The  in- 
habitants of  Saturn  are  one  of  the  heavenly  hosts. 
.  While  it  is  inconceivable  that  they  should  distribute  the 
Godhead  into  several  persons  ;  they  must  contemplate  the 
HOLY  ONE  in  the  different  relations  he  sustains  to  them. 


AND  NOT  THREE.  43 

They  and  we  contemplate  him  clothed  with  different  at- 
tributes ;  performing  his  diversified  operations. 

Not  unfrequently  in  our  calm  thoughts,  we  contemplate 
God  as  at  rest :  at  other  times,  as  equably  moving  on  in 
his  and  our  affairs  :  and  at  other  times,  as  coming  forth 
rapidly  ;  sending  abroad  vengeance  or  mercy  :  rolling  up 
the  heavens  in  blackness,  and  driving  down  the  floods :  or, 
clearing  off  the  tempest,  and  decking  the  fields  with  clear 
shining  after  the  storm. 

But  to  search  for  interior  distinctions  in  his  being :  or 
several  "  percipient"  persons  in  his  substance  ;  equal,  and 
economically  inferior  and  superior  to  one  another  :  giving 
and  accepting  offices  •,  sending  and  being  sent :  Creation 
teacheth  not.  God's  word  teacheth  not.  His  Spirit 
teacheth  not.  His  Son  teacheth  not.  Honestly  I  can  not. 
As  accountable,  I  dare  not — so  teach. 


44  COD  is  ONE  ; 


REASON  V. 


There  is  an  apparent  absurdity  in  the  propositions,  "  Ood  is  three  one :"  "  There 
are  three  persons  in  God,  and  they  are  equal  in  power  and  glory ;  and  in 

« 


essence  one. 


THESE  propositions  wear  on  their  face,  the  intention  of 
literal  construction :  the  guise  of  plain  truth.  Indeed  we 
must  understand  real  persons ;  as  otherwise  they  could  not 
be  equal  in  power  and  glorious  perfections.  To  say,  Pe- 
ter is  equal  to  Peter ;  and  that  each  of  them  is  possessed 
of  all  the  attributes  of  man ;  or,  that  God  is  equal  to  God ; 
would  be  frivolous. 

That  real  persons  are  meant,  we  have,  I  think,  the  tes- 
timony of  Dr.  Dwight.  In  maintaining  the  personality  of 
the  last  of  the  sacred  three,  or  The  Spirit  ;  he  calls  him  "  a 
percipient  being" — p.  4 :  and  a  "  person  addressed  in  prayer 
as  a  distinct  person  from  two  others  who  are  mentioned  by 
the  names  of  God  and  Christ :"  and  a  person  to  whom  "an 
office  is  assigned" — p.  11.  And  "  whether  the  Spirit  send 
or  be  sent,  he  is  equally  determined  to  be  a  living  agent" 
— p.  17:  obviously  meaning  "  a  living  agent"  in  distinction 
from  that  other  "  living  agent"  who  sent  or  was  sent  by 
him :  "  since,"  says  he,  "  in  the  physical  sense,  it  is  impos- 
sible that  any  other  being  should  either  send  or  be  sent." 

If  there  are  three  such  "percipient  beings,"  "living 
agents,"  or  "  persons  ;"  and  they  are  known  to  be  equal ; 
the«adjective  equal  can  be  properly  applied  to  them. — 
They  are  real  persons.  And  they  are  so  understood  by 
common  people :  and  they  are  so  set  forth  by  the  fashion- 


AND  NOT  THREE.  45 

able  theology.  I  suppose  at  the  same  time,  the  majority 
of  those  clergymen  who  have  studied  the  subject,  would 
declare  against  such  persons ;  if  they  were  obliged  to 
speak  out  plainly  what  they  believe.  What  they  would 
substitute  may  be  more  doubtful ;  as  there  is  much  discor- 
dance in  their  statements.  They  have  latterly  chosen  to 
say,  they  know  not  what  they  are  ;  leaving  them  as  dark 
mysteries ;  and  leaving  the  common  people  to  imagine  re- 
al persons.  I  know  how  difficult  it  is  with  pious,  and  up- 
right trinitarians,  when  reasoning  on  the  subject,  to  keep 
themselves  in  position.  I  have  known  trinitarians  of  an- 
other character,  when  pressed  with  their  absurdities, 
change  their  position ;  and  complain  that  they  were  mis- 
represented ;  and  use  such  language  as  "  renders  meaning 
obscure ;  and  not  only  obscure,  but  unintelligible ;  and  not 
only  unintelligible,  but  utterly  lost  in  the  strangeness  of 
their  phraseology  :"  and  finally  assume  important  airs,  and 
discharge  an  anathema.  The  inconceivable  importance  of 
the  mystery,  is  made  to  quadrate  with  its  total  unintelligi- 
bility.  This  seems  absurd. 

I  will  not  misrepresent  any  one  willingly.  I  appeal  to  the 
words  of  Dr.  D wight :  to  Flavel's  account  of  the  Covenant  of 
Redemption  j  and  to  the  standard  writers  in  general :  to  de- 
fend me  from  the  charge  of  misrepresenting  trinitarians ; 
when  I  say  their  language  denotes  three  persons,  actual 
persons.  If  such  is  the  obvious  meaning  of  their  creeds ; 
they  have  no  right  to  travel  out  of  the  record,  to  escape 
from  a  just  charge  of  absurdity :  nor  to  complain  that  they 
are  misrepresented :  nor  ought  they  to  practice  mental  res- 
ervation. Men  of  piety  wish  to  be  sincere :  and  when 
they  perceive  the  line  of  truth  escapes  their  ken,  they  are 
modest  and  candid.  As  to  those  trinitarians  who  claim 
the  right  to  anathematize  such  as  assent  not  to  their 


46  GOD  IS  ONE  J 

'** 

creeds,  they  are  sacredly  bound  to  see  that  their  Articles 
are  intelligible  j  expressed  in  no  ambiguous  terms.  (Ap- 
pendix G.) 

The  three  equal  persons  in  the  Godhead  are  not  under- 
stood as  analogical  by  the  common  people  :  for  they  suppose 
they  are  all  persons  in  the  same  sense.     Nor,  by  a  majority 
of  preachers:  for  they  would  then  (unless  dishonest)  inform 
their  hearers  that  the  first  is  a  literal  person  ;  and  that  the 
second  and  third  have  only  figurative  personality.     Nor,  by 
those  who  say  they  do  not  know  what  they  mean  by  three 
persons :  for  then  they  would  know.  Nor,  by  those  who  say 
they  are  persons  in  a  mysterious  sense :  for  then  the  mystery 
would  disappear ;  and  they  could  explain  themselves. — 
Then  also  they  might  keep  within  the  sphere  of  ideas : 
and  anathemas  would  have  nothing  to  do  with  the  argument. 
Trinitarians  usually  speak  of  three,  as  all  infinite  eter- 
nal equal  persons  :  as  three  percipient  agents,  performing 
different  acts  :  as  counselling  together ;  making  stipula- 
tions whiph  bear  date  from  eternity  :  as  assuming  different 
offices,  and  performing  different  parts  in  man's  redemp- 
tion :  with  nothing  indicative  of  .figurative  meaning  ;  nor 
admitting  such  meaning.     The  created  man  Christ  Jesus 
is  not  the  Son  called  the  second  person ;  for  he  was  begot- 
ten in  the  womb  of  Mary ;  knew  not  the  day  of  Judgment ; 
increased  in  wisdom  j  was  a  man  of  sorrows ;  and  died  on 
the  cross.     Whereas,  the  second  person  in  the  trinity  was 
(by  the  supposition)  the  Eternal  Son,  uncreated  but  be- 
gotten in  the  substance  of  the  Father.     He  was  equal  in 
strength  and  glory  to  the  Father  who  begat  him,  and  to 
God  the  Holy  Ghost:  and  he  could  of  himself  do  all  things, 
and  suffer  nothing. 

Nor,  on  the  hypothesis  of  three  real  persons,  is  the  third 
person  designated  by  calling  him,  "  God  employed  in  his 


AND  NOT  THREE.  47 

most  benevolent  and  wonderful  work-,  that  of  restoring 
holiness  to  the  soul  of  man  5  in  his  most  glorious  charac- 
ter, that  of  the  Sanctifier."  Who  will  say,  this  is  descrip- 
tive of  a  third  person  equal  to  the  eternal  Father  and  the 
eternal  Son  T  For  he  is  the  Eternal  Father,  for  aught  ap- 
pearing to  the  contrary.  Agreeably  to  Jude,  1st  verse, 
"Sanctified  by  God  The  Father."  God  the  Father  is 
the  Person,  the  God,  the  Spirit,  the  Holy  Ghost,  intended 
by  the  apostle,  when  he  said, "  Sanctified  by  God  The  Fa- 
ther." 

Whereas,  the  Holy  Ghost  the  Third  Person  of  the 
creeds,  has  accepted  an  office  from  the  First  Person ;  and 
is  sent,  shed  down,  or  poured  forth  by  the  Second  Per- 
son, to  perform  the  work  of  sanctifying  the  soul,  as  "  office 
work :"  or  he  "  proceeds  from  the  Father  and  the  Son." 
I  do  not  believe  the  apostle  Jude  or  any  other  apostle 
ever  heard  of  the  Three  Persons  now  under  con- 
templation j  and  which,  I  think,  present  the  appearance 
of  an  absurdity. 

To  say  there  is  no  apparent  absurdity  in  the  doctrine 
commonly  set  forth,  would  not  be  true.  For  men  of  the 
highest  standing  in  the  literary  world,  such  as  Newton, 
Locke,  Milton,  and  a  host  of  others,  formerly  and  at  pres- 
ent, have  thought  it  absurd.  Many  ecclesiastics,  and  ma- 
ny mathematicians,  philosophers,  and  politicians,  have 
thought  the  propositions,  real  absurdities :  men,  too,  of  the 
purest  morals:  men  who,  on  other  subjects,  have  been 
and  still  are,  successful  discoverers  of  acknowledged 
truth.  . 

To  elude  the  influence  of  such  men,  those  interested 
may  revile  them  as  errorists.  This  however  would  be 
no  proof  that. they  are  not  right ;  nor  that  they  are  not  sin- 
cerely desirous  to  know  what  things  are  true  in  the  mo- 


48  GOD  is  ONE; 

mentous  subject  of  religion.  Nor  is  it  true  that  the  great- 
est of  men,  not  ecclesiastics,  have  inclined  to  the  Divine 
Unity,  because  they  have  remained  ignorant  of  what  is 
going  on  among  theologians-.  They  have  been  well  vers- 
ed in  ecclesiastical  as  well  as  civil  and  political  history. — 
They  have  been  conversant  with  all  schemes  of  doctrine  j 
and  with  the  bible.  Moreover  they  are  less  interested, 
this  world  only  considered,  than  those  who  denounce  them. 
And  they  could,  if  they  pleased,  denounce  their  denounc- 
ers. And  this  would  settle  nothing;  What  they  or  their 
denouncers  are,  the  gteat  day  will  disclose.  There  are 
now  "those  who  are  first,  who  will  be  last;"  when  "  the 
Judgment  is  set,  and  the  books  are  opened. " 

Some  WTiters  have  said  that  God  is  three  in  one  sense, 
and  one  in  another.  This  is  not  an  apparent  abs.urdity. — 
It  would,  however,  seem  fair  to  tell  in  what  sense  they 
consider  him  three.  If  this  cannot  be  done,  it  looks 
like  an  artful  expedient ;  as  no  valuable  information  is  im- 
parted. We  all  know,  Or  can  know,  in  what  sense  God 
is  one  person,  viz  :  in  a  literal  sense.  We  read  in  the  bi- 
ble of  "  his  person"  in  the  singular  number,  Heb.  i.  3. ;  but 
not  of  his  persons  in  the  plural. 

,  To  reveal  is  to  make  known.  To  say  the  three  persons 
are  revealed,  and  not  made  known  would  be  palpable  ab- 
surdity. 

What  is  a  person?  I  mean  an  individual  intelligent  be- 
ing. I  suppose  this  is  the  general  understanding.  I  say 
intelligent ;  because  we  do  not  call  a  stone  or  a  tree,  a 
person.  Individual;  because  the  being  called  person, 
must  be  one.  If  we  use  the  word  person  otherwise,  we 
can  tell  what  we  mean  by  it.  We  can  tell  what  we  mean 
by  any  word,  as  well  in  theology  as  in  mathematics.  (Ap- 
pendix H.) 


AND  NOT  THREE.  49 

The  Father,  Son,  and  Holy  Ghost  are  said  to  be  three 
equal  persons  in  God.  The  proof  is  an  apparent  absurdi- 
ty. It  is  this.  The  Father,  Son,  and  Holy  Ghost  are 
each  of  them  God  Supreme.  For  the  same  attributes  and 
works  are  ascribed  to  each  of  them.  They  are  therefore 
three :  three  equal  persons.  The  legitimate  inference  is*, 
they  are  therefore  one :  one  person.  The  latter  conclu- 
sion follows  from  the  premises.  Most  .clearly  they  are 
the  same  God.  And  why  not  the  same  person  ?  This, 
too,  most  clearly  follows  from  the  premises.  If  they  de- 
signate the  same  God,  they  designate  the  same  one  intel- 
ligent being ;  the  same  person.  Identity  of  actions  and  at- 
tributes cannot  be  predicated  of  persons  numerically  dif- 
ferent. This  would  be  absurd. 

God  is  one  intelligent  being :  literally  one  person.  If  this 
be  true ;  to  say  three  persons  are  one  God,  is  to  say  three 
persons  are  one  being,  one  person :  i.  e.  three  persons 
are  one  person.  For  God  is  one  being ;  one  person. 
If  any  man  say,  this  is  not  absurd  ;  let  him  remove  the  ap- 
parent absurdity.  Let  him  put  the  words  in  appropriate 
order,  and  make  the  ideas,  in  the  understanding,  meet  in 
harmonious  truth.  Ambiguous  language  denotes  ambigu- 
ity of  conception.  Riddles  and  paradoxes  are  not  neces- 
sary in  sound  science.  In  religion  they  are  unseemly. 

But  it  is  said,  there  are  three  persons  in  God  in  a  sense 
beyond  our  comprehension ;  which  we  can  neither  con- 
ceive nor  explain.  I  ask  then,  what  do  we  believe  about 
them  1  Plainly  nothing.  For  the  fact  as  well  as  the 
mode  is,  by  the  position,  beyond  our  reach ;  kept  hid  in 
God.  Now,  I  think  it  absurd  to  say,  we  believe  it.  But 
if  it  be  only  an  apparent  absurdity ;  let  him  who  thinks  so, 
shew  that  we  can  believe  without  ideas :  without  knowing 

what  that  is  which  we  believe. 

G 


50  GOD  is  ONE; 

If  it  be  said,  we  approximate  the  idea  of  trinity  of  per- 
sons ;  we  approach  towards  it :  why  give  it  a  name  before 
we  reach  it?  Possibly  the  idea  is  more  remote  than  we 
are  aware  of:  or,  it  may  be  so  different  from  our  expecta- 
tions, that  when  we  reach  it,  we  may  think  some  other 
name  more  appropriate. 

Still  we  are  told,  creation  is  ascribed  to  Father,  Word, 
and  Spirit.  The  same  divine  attributes  are  ascribed  to 
each.  Be  it  so.  We  infer  that  Father,  Word,  and  Spir- 
it are  not  three  persons,  but  one  and  the  same  person. — 
We  use  words  as  literally  and  intelligibly  as  we  can.  The 
inference  is  clear. 

One  person  may  perform  an  action  similar  to  the  action 
of  another  person  5  but  not  numerically  the  same  action. 

Moreover,  one  person  may  possess  attributes  very  simi- 
lar to  the  attributes  of  another  person.  But  he  cannot 
possess  identically  the  same  attributes.  Where  persons 
have  attributes  very  similar  j  God  has  taken  wonderful 
care  to  enable  us  to  discover  that  they  are  not  the  same. 
Numerous  and  similar  as  men  are,  we  rarely  mistake  one 
for  another. 

Now  this  argument  proves  that  the  terms  The  Father, 
The  Word,  and  The  Holy  Ghost,  intend  One  God,  One 
Being,  One  Person :  not  Three  Gods,  Three  Beings,  Three 
Persons.  Is  it  possible  that  the  conclusion  does  not  follow 
from  the  premises  ? 

Here  are  the*  premises.  The  Father,  The  Word,  and 
The  Holy  Ghost  are  each  of  them  God  Supreme :  all  the 
three  have  the  same  attributes.  Our  inference  is,  The 
Father,  Word,  and  Ghost,  are  One  God,  One  Being,  One 
Person :  and  limited  to  that  One  God,  One  Being,  One 
Person :  and  exclude  all  idea  of  Three  Gods,  Three  Be- 
ings, Three  Persons. 


AND  NOT  THREE.  51 

Again,  the  being  or  person  who  created  the  world,  is 
the  one  God.  But  creation  is  the  work  of  Father,  Word, 
and  Holy  Ghost.  Therefore  Father,  Word,  and  Holy 
Ghost  are  that  one  person,'  the  one  God. 

Further,  this  divine  being  or  person  has  peculiar  attri- 
butes. But  these  identical  attributes  are  ascribed  to  Fa- 
ther, Word,  and  Ghost.  Hence  most  conclusively,  Fa- 
ther, Word,  and  Holy  Ghost  cannot  be  different  beings  or 
persons  ;  but  the  same  being,  the  same  person. 

This  argument  respecting  persons,  is  the  same  as  res- 
pecting God  or  being.  It  is  grounded  on  the  same  princi- 
ple, viz:,  the  being  and  attributes  of  one  person  are  not 
the  being  and  attributes  of  another.  The  unity  of  being 
of  Father,  Son,  and  Spirit,  is  equally  the  unity  of  person 
of  Father,  Son,  and  Spirit:  and  excludes  three  or  thirty 
from  person,  just  as  much  as  from  being  or  from  God. 
And  if  the  argument  is  not  conclusive,  and  there  may 
after  all  be  three  or  thirty  persons  ;  so  there  may  be  three 
or  thirty  beings  or  Gods. 

Trinitarians  use  this  very  argument  to  prove  that  Fa- 
ther, Son,  and  Spirit  are  One  God.  And  it  just  as  con- 
clusively proves  One  Person.  The  argument  bears  with 
the  same  force  on  the  unity  of  God,  the  unity  of  being, 
and  the  unity  of  person.  Every  attempt  to  evade  this 
force,  will  lead  to  absurdity ;  or  to  that  equivocation  which 
I  have  aimed  to  avoid. 

Trinitarians  acknowledge  that  distinction  of  being  im- 
plies distinction  of  person.  But  they  do  not  admit  that 
distinction  of  person  implies  distinction  of  being.  Why 
not  ?  Because  they  would  then  have  three  Gods.  What 
then?  Let  us  not  take  a  crooked  path  to  avoid  the 
consequences.  If  there  are  thr.ee  Gods,  let  us  hon- 
estly acknowledge  them  all.  Clearly  if  one  person  is 


52  GOD  IS  ONE  ; 

one  intelligent  being,  three  persons  are  three  intelligent 
beings. 

Shall  we  say,  this  is  so  with  men :  but  not  with  God  who 
is  so  uncomprehensibly  greater  than  we  ?  and  whose  mode 
of  existence  is  so  different  from  ours  ? 

This  is  only  an  attempt  to  expunge  from  our  minds,  all 
idea  of  person  and  personal  identity.  It  is  only  saying  our 
doctrine  is  vox  et  nihil  preterea :  a  sound  and  nothing  else. 
The  doctrine  is  rendered  "  obscure ;  and  not  only  obscure, 
but  unintelligible ;  and  not  only  unintelligible,  but  utterly 
lost." 

Here  a  sincere  Christian  who  from  infancy  has  had  true 
religion  and  the  trinity  coupled  together  in  his  thoughts  ; 
may  interpose  and  say,  You  are  reasoning.  What  has  rea- 
son to  do  with  the  subject  1  Reason  does  not  teach  the  bless- 
ed Trinity  ;  nor  furnish  a  clue  to  unriddle  the  perplexity  of 
the  labyrinth  in  which  you  are  wandering ;  and  where  every 
step  is  dark ;  and  where  to  expatiate  is  to  be  lost.  But 
does  not  the  bible  furnish  a  clue  1 

No,  my  friend,  No.  The  bible  is  a  perfect  stranger  not 
only  to  these  perplexities,  but  to  this  whole  labyrinth.  It 
says  not  one  word  on  the  subject.  The  labyrinth  itself  is 
the  work  of  men.  And  men  are  lost  in  their  own  devices. 

A  scheme  of  doctrine  shrouded  in  such  dark  mystery, 
is  venerable  by  its  antiquity ;  and  by  the  space  to  which  it 
is  extended.  It  is  not  however,  solicitous  for  scrutiny. 
And  by  contemplative  minds,  its  establishment  and  tri- 
umph will  be  traced  back  to  the  policy  and  triumph  of 
the  selfish  principle  in  man :  not  to  the  disinterested  rev- 
elation of  God.  Transubstantiation,  purgatory,  and  other 
mysteries,  are  equally  venerable  by  antiquity,  and  extent. 
Ecclesiastics  have  defended  each,  during  centuries  of  dark- 
ness and  fraud ;  by  censures  and  proscription  •,  more  than 


AND  NOT  THREE.  53 

by  argument.  Force  and  fraud  were  long  dominant  in  co- 
ercing men's  minds  to  uniformity  of  religious  opinion,  reli- 
gious worship,  and  religious  taxation.  Upright  men 
would  choose  to  have  recourse  to  neither.  The  policy 
has  been  dishonest  and  cruel,  which  in  the  name  of  Christ 
and  of  the  church,  has  denounced  the  heretic  ;  decried  his 
virtues  5  and  crushed  the  man,  merely  because  it  could  not 
cope  with  his  argument ;  and  was  determined  on  his  trib- 
ute, or  the  aid  of  his  influence.  This  is  the  dernier  resort, 
when  destitute  of  fairer  means. 

When  the  Roman  emperors  took  the  Christian  teachers 
under  their  protection,  and  enforced  the  decrees  of  their 
councils  by  the  sword  •,  those  councils  could  have  made 
the  unlettered  multitude  believe  any  thing.  Suppose  they 
had  decreed  that  the  apostle  Peter  is  "  three  one :"  that  he 
is  mystically  "  three  persons  in  one  essence,"  and  these 
three  persons  are  equal,  and  are  one  ;  they  are  Peter :  and 
that  each  of  the  popes,  with  his  triple  crown,  is  triune. 
This  would  have  been  orthodox ;  and  would  have  been 
believed :  i.  e.  believed  in  the  sense  in  which  men  are 
said  to  believe  in  that  which  is  "  obscure ;  and  not  only 
obscure,  but  unintelligible ;  and  not  only  unintelligible,  but 
utterly  lost  in  the  strangeness  of  the  phraseology." 

It  would  also  have  been  a  speculative  absurdity.  But 
the  worst  absurdity  would  have  been  seen  in  the  practical 
result.  For  the  more  mysterious  "the  unknown  dark- 
ness" of  this  sublime  article  is ;  the  more  devoutly  it  would 
have  been  reverenced  by  the  credulous  millions ;  and  the 
more  fearful  the  fires  which  would  have  consumed  the 
few  who  should  presumptuously  have  disbelieved. 

Has  there  been  nothing  monstrous  in  the  practice,  du- 
ring ages  of  darkness,  in  fulminating  censures,  fires,  and 
damnation  against  those  who  have  doubted  of  such  unin- 


54  GOD  IS  ONE  J 

telligiblc  jargon  ?  while  whoredom,  theft,  and  lies,  have 
been  treated  as  comparatively  venial?  and  by  thousands 
who  have  believed  in  pious  frauds  ?  and  tens  of  thousands 
who  have  practised  fraud  ? 

And  I  appeal  to  men  of  understanding  in  these  better 
times ;  and  ask :  is  it  not  really  or  apparently  an  absurd 
thing,  to  lead  men  and  women  solemnly  to  profess  that 
they  believe  the  mystery  of  three  equal  persons  in  God's 
essence,  or  mode  of  existence ;  of  which  persons,  the 
preacher  is  conscious  at  the  time,  that  neither  he  nor  they 
have  the  least  conception?  And  at  the  same  time,  to 
treat  as  outcasts  the  men  whose  rectitude  cannot  ascribe 
a  pompous  and  mystical  nothing  to  the  "  God  who  ought 
to  be  feared  ?" 

Among  ministers  who  practise  this  absurd  thing,  are 
men  who  are  good  and  true,  as  well  as  bad  and  dishonest. 
I  can  ascribe  rectitude  to  such  a  preacher  with  the  same 
facility  with  which  I  ascribe  rectitude  to  the  master  of 
slaves.  Both  the  one  and  the  other,  formed  by  education 
to  such  things  froni  early  childhood,  follow  venerated  an- 
cestors ;  and  follow  things  wrong ;  the  wrong  being  asso- 
ciated with  much  that  is  right. 

To  illustrate  my  meaning,  I  state  a  common  church  ar- 
ticle. "  You  believe  that  the  mode  of  the  divine  existence 
is  such  as  lays  a  foundation  for  a  distinction  into  Three 
Persons ;  The  Father,  The  Son,  and  The  Holy  Ghost : 
and  that  these  Three  are  One  in  essence ;  and  equal  in 
power  and  glory." 

I  look  attentively  for  the  meaning.  It  occurs,  that  it  is 
thought  of  great  importance  in  the  matter  of  salvation :  or 
why  is  it  found  in  a  solemn  creed  ?  It  might  be  pre- 
sumed that  it  is  very  intelligible :  or  why  is  it  propounded 
to  unlearned  and  very  feeble  minded  persons,  girls,  young 


AND  NOT  THREE.  55 

men  and  children  j  as  well  as  to  intelligent  and  learned 
men  1  It  might  be  reasonably  presumed  that  it  is  adapted 
to  their  several  capacities,  as  other  first  principles  of  reli- 
gion are.  I,  however,  perceive  at  once,  that  I  know  noth- 
ing what  it  means.  I  have  hardly  modesty  enough  to 
think  it  is  because  my  mental  perception  is  so  inferior  to 
the  discernment  of  those  feeble  minded  persons,  girls, 
young  men,  and  children,  who  solemnly  bow  assent  to  it. 
I  somewhat  suspect  that  if  the  preachers  themselves  un- 
derstand what  they  mean,  I  too  can  get  at  the  meaning. 
I  ponder  again.  I  think  of  a  "  foundation  for  a  distinc- 
tion." "  The  ngode  of  the  divine  existence  lays  this  foun- 
dation." There  are  "  Three  Persons."  They  are  real ; 
for  they  are  "  equal."  I  suppose  they  are  three  exceeding- 
ly high  and  uncreated  persons.  For  all  of  them  have  "  pow- 
er and  glory  in  equal,"  and  I  suppose  in  infinite  degrees. 

What  the  physical  "  essence"  of  one  or  three  Divinities 
may  be,  is  not  obvious.  Whatever  the  "  essence"  is,  it  is 
not  a  "  mode."  Neither,  agreeably  to  this  Article,  does 
the  essence  lay  the  "  foundation  for  the  distinction  into 
persons."  For  it  is  "  the  mode  of  the  divine  existence 
which  lays  the  foundation."  As  the  bible  has  nothing  on 
these  subjects,  I  again  ponder — and  ponder.  The  "  three 
persons"  resting  on  the  "mode"  as  a  "foundation,"  are 
after  all  not  "  three,"  but  one  in  the  "  essence."  I  hearti- 
ly wish  I  could  learn.  But  to  me,  the  theorem  is 
"obscure;  and  not  only  obscure,  but  unintelligible; 
and  no  only  unintelligible,  but  utterly  lost  in  the  strange- 
ness of  the  phraseology."  Make  the  best  I  can  of  all 
such  Articles;  and  still  I  think  their  whole  purport 
merges  in  obscurity  and  "  the  Unknown  Darkness." 

Did  I  believe  that  the  Articles  have  meaning  in  the 
minds  of  preachers  who  read  them  to  those  whom  they 


56  GOD  IS  ONE  ; 

receive  into  the  church :  it  would  mortify  me  much  to  find 
that  the  whole  meaning,  as  it  exists  in  my  dull  understand- 
ing, is  absolutely  nothing.  It  would  also  seem  passing 
strange,  that  many  men  who  are  my  superiors,  are  as  to- 
tally ignorant  of  the  whole  meaning  as  I  am.  This  igno- 
rance, when  acknowledged,  makes  a  heretic  :  disqualifies 
for  church  fellowship !  Tell  it  not  in  Gath ! 

Still  it  may  be  true,  speaking  figuratively,  that  God  or 
man  is  trinity.  Napoleon  was  one  person,  literally.  Two 
of  his  powers  might  be  personified.  He  might  say,  "  I 
counselled  with  my  Logos,  my  wisdom  or  understanding : 
and  have  found  its  decisions  correct,  ^ith  a  loud  voice 
it  has  remonstrated  with  me  against  blind  passions.  It  urges 
my  interests,  and  seeks  my  glory.  It  sees  the  future,  and 
has  arranged  the  details  of  the  campaign."  Or  with  some 
variation  of  meaning,  he  might  say, "  I  sent  forth  my  Logos, 
my  powerful  command,  most  opportunely.  It  ran  very 
swiftly,  and  moved  the  columns  in  an  instant."  Or,  with 
a  little  further  variation ;  "  I  made  my  Aid«de-camp  my 
Logos,  whom  I  sent  to  impart  my  orders,  and  fulfil  the 
decisions  of  my  wisdom."  Again  he  might  say,  "  My  Spir- 
it is  the  most  powerful  agent  in  Europe.  I  will  breathe 
it  into  my  marshals,  and  send  it  into  my  hosts.  It  shall 
achieve  the  victory  and  astonish  the  world." 

Here  are  three  persons ;  Napoleon,  and  his  wisdom, 
and  effective  influence :  one  literal ;  and  two  figurative 
persons.  Yet  no  mystery :  still  less  such  a  mystery  as 
needs  to  excite  hatred  and  anathemas.  Why  not?  Be- 
cause it  is  understood :  because  we  have  ideas  as  well  as 
words.  Or  must  we  say,  because  it  does  not  interfere 
with  a  great  scheme  of  profitable  operations  ? 

I  mean  not  that  this  is  analogous  to  an  hundred  sacred 
passages,  all  having  meanings  circumstantially  or  materi- 


AND  NOT  THREE.  57 

ally  different :  nor  that  all  might  not  have  been  as  well 
said,  and  as  well  understood,  without  the  words  "  persons," 
and  "  three,"  and  "  trinity  ;"  as  with  them.  The  bible  did 
not  need  these  words ;  nor  use  them.  And  it  is  impossi- 
ble we  should  need  them ;  if  our  object  is  simply  to  know 
and  do  the  divine  will. 


H 


58  GOD  is 


REASON  VI. 


Minds  early  imbued  with  the  doctrine  that  The  Father,  The  Son,  and?  The  Ho- 
ly Ghost  are  three  infinite  equal  persons  in  God;  rarely  obtain  any  intelligi- 
ble meaning  of  the  words  Father,  Son,  and  Ghost  or  Spirit ;  us  they  read 
these  words  in  the  bible.  The  icords  have  a  settled,  though  illusory  meaning 
in  the  creeds.  The  creeds  are  constantly  read  in  their  audience.  Jlnd  they 
always  understand  tJiat  the  words  mean  equal  persons. 

THUS  "  The  Son  of  God"  always  means  the  second  per- 
son in  the  trinity.  For  instance :  "  That  holy  thing  which 
shall  be  born  of  thee,  shall  be  called  The  Son  of  God." 
"  That  thing"  was  the  second  eternal  person.  And 
"  though  he  were  a  Son,  yet  learned  he  obedience  by  the 
things  which  he  suffered." — Heb.  v.  8.  This  "  Son"  who 
"  learned  ;"  "  learned  obedience  •"  "  learned  obedience  by 
sufferings ;"  was  the  second  person  in  the  trinity  consub- 
stantial  with  the  Father.  So  the  creeds  have  fixed  and 
settled  the  matter,  in  the  minds  of  the  multitude.  And 
such  is  not  thetmeaning  of  Son  in  any  one  passage  in  the 
bible. 

And  so  Koly  Ghost  always  means  the  third  person. 
Yet  nvgjjxa,  the  Greek  word  rendered  Ghost,  means  spirit, 
wind,  breath,  soul  of  man,  the  soul  of  the  man  Christ  Je- 
sus, apparition,  ardor,  courage,  affection,  temper  of  mind, 
desire,  vigor  or  cheerfulness,  energy,  influence,  inspira- 
tion, miraculous  power  of  prophesying,  miraculous  gifts, 
sanctity  of  mind  and  of  desire,  divine  power,  effects  of  di- 
vine power  exerted,  and  the  invisible  God. 


AND  NOT  THREE.  59 

With  what  profit  can  that  man  read  the  bible  and  the 
several  passages  where  Spirit  has  these  several  meanings ; 
while  he  supposes  that  in  them  all,  where  allusion  is  made 
to  God,  it  means  what  his  creed  taught  him  from  his  infan- 
cy, viz  :  The  Third  Person  in  the  Trinity  ?  a  sense  in  which 
the  word  Spirit  or  Ghost  is  never  once  used  in  the  bible  ! 

"  While  the  Spirit  of  GOD  is  in  my  nostrils,  my  lips 
shall  not  speak  wickedness." — Job,  xxvii.  3.  How  does 
the  plain  man  understand  Job  1  *  He  supposes  "  the  Spirit 
of  God"  the  third  person  in  the  blessed  trinity,  was  mys- 
teriously in  the  nostrils  as  well  as  lips  and  heart  of  that 
eminent  man.  Whereas,  had  he  been  unincumbered  with 
these  mysteries,  he  would  have  known  that  Spirit  of  God, 
in  this  passage,  means  air  ;  or  breath,  which  Job,  through 
the  agency  of  God,  breathed  through  his  nostrils. 

A  similar  mistake,  from  the  same  cause,  was  made  by 
the  translators  in  I.  Peter,  iii.  18.  The  apostle  is  ex- 
horting Christians  to  be  patient  while  suffering  for  well 
doing :  and  enforces  the  exhortation  from  the  example  of 
Jesus ;  who  in  his  last  agonies  had  said,  "  Father  into  thine 
hand  I  commend  my  spirit"  or  soul.  The  Father  heard 
and  preserved  his  soul  alive.  Says  Peter,  (duly  render- 
ed,) "  Christ  also  hath  once  suffered  for  sins,  that  he  might 
bring  us  to  God  :  being  put  to  death  as  to  his  flesh  (body,) 
but  kept  alive  as  to  his  spirit  (soul)  :  by  which  he  went 
and  preached  to  the  spirits  in  prison."  His  soul  survived 
the  stroke  of  death,  and  went  unto  hades ;  while  the  cru- 
cified body  rested  in  the  tomb.  Vid.  Bishop  Horseley's 
Sermon  on  the  passage. 

Our  translators  say,  "  Being  put  to  death  in  the  flesh, 
and  quickened  by  the  Spirit."  They  had  no  authority  for 
the  prepositions  in,  and  by.  They  mistook  the  meaning 
of  ZwoiroMei'ff  as  here  used,  which  they  rendered  "  quicken- 


60  GOD  IS  ONE  J 

ed :"  quickened  by  the  Spirit.  They  thought  it  meant 
that  the  Spirit  the  third  person  brought  Christ  to  life. 
But  it  really  meant  that  Christ  did  not  die  at  all  as  to  his 
spirit :  but  was  rnade  to  live,  or  survive  the  death  of  the 
body.  Their  mistaking  his  created  soul  for  the  Third 
blessed  person,  led  them  to  use  the  capital  letter  S  in 
Spirit.  And  Dr.  Dwight  adduces  this  passage  to  prove 
"  the  Deity  and  Personality"  of  the  third  infinite  agent  in 
God. — Sermons,  Vol.  3.  p.  12.  We  can  with  equal  pro- 
priety, prove  his  Deity  and  Personality,  from  "  The  Spirit 
of  God,"  or  atmospheric  air,  in  Job's  nostrils.  We  need  re- 
sort to  no  such  means  to  prove  that  Holy  Ghost,  or  Spir- 
it, in  divers  passages  of  scripture,  designates  God  himself 
our  glorious  Sanctifier. 

When  we  read  in  Judges,  xiii.  and  xiv.,  "  The  Spirit  of 
the  Lord  began  to  move  Samson  at  times  in  the  camp  of 
Dan :"  and  "  the  Spirit  of  the  Lord  came  mightily  upon 
him,  and  he  rent  the  lion  as  he  would  have  rent  a  kid  :" 
and  "  the  Spirit  of  the  Lord  came  mightily  upon  him,  and 
he  went  down  to  Ashkelon,  and  slew  thirty  men,  and  took 
their  spoil :"  who,  not  embarrassed  with  the  trinity,  would 
have  suspected  that  "  the  Spirit  of  the  Lord"  meant  the 
third  person  in  God  1  Or  that  Spirit  and  Lord  meant  two 
of  these  persons'?  or  that  God  was  a  triple  being?  or  three 
one?  A  mind  not  previously  occupied  with  a  magical 
enigma ;  would  readily  have  understood  that  God  by  his 
unseen  influence,  excited  an  impetuous  courage  in  Sam- 
son j  and  nerved  his  arm  to  these  exploits.  But  such  a  rea- 
der would  no  more  have  suspected  that  God  was  several 
persons,  than  that  Samson  was  a  numerous  army. 

Language  is  such  that  one  word  has  various  meanings. 
And  yet,  several  words  are  sometimes  used  with  one  and 
the  same  meaning.  As  when  we  read, 


AND  NOT  THREE,  61 

"  God  sent  forth  his  word  and  healed  the  people." — Ps. 
cvii. 

"  He  sendeth  forth  his  word  and  melteth  the  ice." — Ps. 
xlvii. 

"  Thou  sendest  forth  thy  Spirit  and  they  are  created." — 
Ps.  civ. 

"  The  Spirit  of  God  hath  made  me,  and  the  breath  of 
the  Almighty  giveth  me  life." — Job,  xxxiii. 

In  these  passages,  "  his  Word,"  and  "his  Spirit,"  and 
"  his  Breath,"  all  mean  one  and  the  same  thing,  viz :  the 
effective  power  or  influence  which  God  put  forth. 

"  If  I  cast  out  demons  by  the  Spirit  of  God."-Mat.  xii.  28. 

"  But  if  I  by  the  Finger  of  God  cast  out  demons." — Mat. 
xi.  20. 

"  The  Power  of  God  was  present  to  heal." — Luke,  v.  1 7. 

If  "  Spirit  of  God"  is  here  the  third  person  in  the  trinity, 
"  Finger  of  God"  is  the  selfsame  blessed  person  :  and  so  is 
"  The  Power  of  God."  For  obviously,  Spirit,  and  Finger, 
and  Power  in  these  three  passages  intend  the  same  thing. 

Of  the  Author  of  the  sinner's  regeneration,  we  read  in 
the  following  passages : 

"  So  is  every  one  that  is  born  of  the  Spirit." — John,  iii.  8. 

*c  Whosoever  is  bora  of  God." — I.  John,  v.  4. 

"  Sanctified  by  God  The  Father."— Jude,  i. 

Here  Spirit,  and  God,  and  Father,  are  one  and  the  self- 
same Sanctifier.  If  Spirit  is  the  third  person,  so  is  The 
Father,  and  so  is  God.  If  The  Father  is  the  first  person, 
so  is  God,  and  so  is  Spirit.  And  if  God  is  the  second  per- 
son, so  is  Spirit,  and  so  is  Father.  Who  will  deny  that  in 
these  three  passages,  Spirit,  and  God,  and  Father,  are  one 
and  the  selfsame  person  ?  and  not  three  persons  ? 


62  GOD  IS  ONE  ; 

The  Spirit  of  God  inspired  the  prophets ;  renews  the 
soul ;  imparts  light  and  comfort  and  hope ;  and  will  secure 
the  salvation  of  all  the  elect :  all  which  is  attributed  to 
God  even  The  Father.  Soul  of  God  signifieth  God  who 
is  a  Spirit :  and  Soul  of  man,  the  man  himself  as  an  intel- 
ligent being.  "  Your  new  moons,  my  soul  hateth." — Isa. 
i.  14.  "My  elect  in  whom  my  Soul  delighteth." — Ps. 
xvii.  1.  Is  Soul  a  third  person  in  the  Godhead?  It  is 
riot  pretended.  Yet  it  is  identical  with  Spirit.  The  Soul 
of  man,  and  the  Spirit  of  a  man,  is  not  a  third  person  in 
the  man.  And  Soul  of  God,  and  Spirit  of  God,  are  used 
in  the  lansrua^e  of  men ;  and  in  analogy  with  what  is  said 

d '         o  J,  o*/ 

by  man,  of  man. 

So  needful  is  it  to  ascertain  and  fix  the  meaning  of  words, 
from  the  passages  where  they  occur,  in  connection  with 
what  lies  around  them  ;  and  from  parallel  passages:  and 
not  from  some  traditionary  notions  which  we  bring  to  the 
text.  A  mind  -pre-occupied  with  the  sacred  three,  will 
find  them  almost  every  where ;  and  understand  the  bible 
almost  no  where.  I  say  therefore,  with  Professor  Stew- 
art, "  I  could  heartily  wish  the  word  persons  had  never 
been  introduced  into  the  creeds  of  the  church." 

It  may  not  be  easy,  precisely  to  determine  in  every  pas- 
sage, whether  the  Spirit  of  God  or  Holy  Ghost  means  God 
himself  as  an  agent ;  or  his  power  put  forth ;  or  the  effect 
of  that  power,  or  his  sanctifying,  inspiring  or  miraculous 
influence.  Yet  there  can  be  no  material  mistake.  The 
language,  in  which  it  pleases  God  to  address  men,  is  the 
language  of  men.  And  could  the  bible  be  now  translated, 
with  the  biblical  learning  now  in  the  world ;  the  language 
would  generally  be  as  intelligible  as  the  works  of  our  best 
authors.  And  now,  if  unincumbered  with  mystical  tech- 
nicalities ;  we  have  no  more  difficulty  in  understanding 


AND  NOT  THREE.  63 

what  the  inspired  writers  say  of  The  Spirit  of  God,  than 
in  understanding  the  expressions  of  Nebuchadnezzar  and 
his  son  Belshazzar.  They  say  of  Daniel,  "  The  Spirit  of 
the  Holy  Gods  is  in  him." — Dan.  iv.  and  v.  Pharaoh  uses 
the  same  language.  "  Can  we  find  such  a  man  as  Joseph, 
in  whom  is  the  Spirit  of  the,  Gods  ?" — Gen.  xli.  They 
supposed  the  Gods,  with  their  inspiring  influence,  were  in 
Joseph  and  Daniel. 

The  scriptures  speak  of  God,  acting  by  his  word,  his 
spirit,  his  hand  or  arm,  his  finger,  his  breath,  his  soul,  his 
power,  his  voice,  his  eye,  his  mouth  or  his  feet.  And  this 
is  altogether  analogous  to  man  acting  by  his  natural  powers 
of  body  and  of  mind. 

And  if  God,  as  pure  Divinity  apart  from  the  man  Christ 
Jesus,  is  figuratively  and  analogically  three  •,  the  analogy 
is  his  resemblance  herein  to  man  with  his  powers  of  know- 
ing, and  efficiently  willing,  personified.  And  the  doc- 
trine of  three  infinite  and  equal  persons  in  God,  is  a  spe- 
cies of  polytheism  unwarranted  by  the  scriptures.  Such 
persons  being  creations  of  human  imagination,  ought 
clearly  to  have  other  names.  For  people  accustomed 
from  childhood  to  hear  them  named  The  Father,  and  The 
Son,  and  The  Holy  Ghost,  rarely  learn,  to  their  dying  day, 
the  meaning  of  these  appellations  as  used  in  the  bible. 


64  UOUISONE; 


REASON  VII. 

The  bewildering  influence  of  the  cabalistical  expressions  employed  in  setting 
forth  the  Trinity :  the  confusion  of  ideas:  the  inconvenient  ignorance  which 
they  settle  on  the  minds  cf  hearers :  these  are  objections  to  their  use. 

PUBLIC  teachers  who  have  clear  ideas,  paint  them  clear- 
ly on  the  minds  of  their  hearers.  Those  whose  defini- 
tions are  indistinct ;  and  whose  expressions  do  not  convey 
clear  meaning  j  evince  the  obscurity  of  their  own  concep- 
tions. They  issue  out  words ;  and  not  ideas.  Hence  the 
bewildered  views  of  their  people  on  the  subjects  of  the 
Divinity  and  Humanity  and  personal  character  of  Christ. 
Hearers  modestly  impute  their  failure  in  obtaining  clear 
and  well  adjusted  knowledge  to  their  own  incapacity  and 
inattention.  They  are  mistaken. 

I  have  occasionally  questioned  such  hearers ;  and  re- 
ceived answers  like  the  following : 

What  do  you  think  of  Christ? 

Jlns.  He  is  the  Eternal  God. 

Had  he  a  created  soul  or  spirit? 

Jlns.  I  should  not  dare  to  say  so*  He  is  the  everlasting 
Son  of  God  ;  the  second  person  in  the  sacred  trinity ;  and 
equal  with  the  Father. 

I  asked  the  lady  of  a  respectable  judge,  (both  profes- 
sors,) 

Do  you  think  that  Jesus  Christ  had  any  soul? 

Jlns.  No. 

Do  you  think  he  had,  Judge  ? 

Jlns.  No,  I  do  not. 


AND  NOT  THREE.  65 

Do  you  think  he  had  a  body  ? 

Jlns.  I  rather  think  he  had :  though  this  has  be$ n  doubt- 
ed by  some. 

Others  have  been  asked,  Whose  Son  is  the  Eternal 
God  Jesus  Christ  ? 

Jlns.  The  Father's  only  begotten  Son. 

Is  The  Father  a  different  God? 

Jlns.  No. 

Are  we  then  to  understand  that  God  is  his  own  Father  ? 
that  he  has  a  Son  who  is  himself?  Is  the  Son's  Father, 
the  Son  himself?  and  the  Father's  Son,  the  Father  himself? 

Jlns.  It  is  a  mystery.  There  are  three  persons  in  the 
Godhead. 

Who  is  the  Holy  Ghost? 

Jlns.  The  Third  Person  in  the  adorable  Trinity. 

Has  he  any  Father  ? 

Jlns.  No,  he  is  sent.     He  is  equal  to  the  other  persons. 

Has  he  any  Son  ? 

Jlns.  No. 

Is  there  any  other  God  besides  him  ? 

Jlns*  No. 

The  Holy  Ghost  being  the  only  One  God,  has  no  Fa- 
ther and  no  Son.  How  do  you  reconcile  this  with  God's 
having  a  Son?  and  being  himself  that  Son? 

Jlns.  By  the  mysterious  trinity  of  Persons. 

The  apostle  speaks  of  a  God,  whom  he  calls  "  the  God 
and  Father  of  our  Lord  Jesus  Christ."  In  what  sense  is 
he  "  the  Father  of  our  Lord  Jesus  Christ  ? 

Jlns.  Christ  the  Son,  though  equal  with  the  Father,  was 
begotten  of  the  Father  in  his  own  essence.  The  manner 
is  a  mystery.  The  Father  who  begat,  did  not  create  The 
Son.  The  Son  is  equally  God  and  uncreated  as  The  Fa- 
ther. 

/  I 


66  GOD  is  ONE; 

And  in  what  sense  is  The  Father,  "  the  God  of  our  Lord 
Jesus  Christ  ?" 

dns.  The  Eternal  Son  voluntarily  agreed  to  act  a  part 
in  man's  redemption  subordinate  to  the  Father;  and 
to  obey  him :  and  accepted  the  office  of  Mediator  under 
the  Father.  And  he  acknowledges  the  Father  as  his  God, 
while  in  this  subordinate  character.  And  he  will  continue 
in  this  economically  inferior  station,  till  he  shall  have  made 
his  foes  his  foot-stool. 

And  what  relation  will  his  rank  then  bear  to  that  of  his 
Father  and  his  God  1 

Am.  I  suppose,  as  he  was  from  all  eternity  equal  to  his 
Father  in  power  and  glory ;  he  will  not  think  it  robbery  to 
re-assume  his  equality  and  primeval  rank. 

How  is  all  this  reconciled  with  I.  Cor.  xv.  24?  Paul 
acquaints  us  that  instead  of  the  Son's  rising  to  his  prime- 
val equality  at  the  time  of  delivering  up  the  kingdom,  he 
will  descend  to  a  subordination.  "  Then  cometh  the  end, 
when  he  shall  have  delivered  up  the  kingdom  to  God  even 
the  Father:  when  he  shall  have  put  down  all  rule  and  all 
authority  and  power.  For  he  must  reign  till  he  hath  put 
all  enemies  under  his  feet.  For  he  (the  Father)  hath  put 
all  things  under  his  (the  Son's)  feet.  But  when  he  saith, 
All  things  are  put  under  him  (the  Son)  it  is  manifest 
that  HE  is  excepted  which  did  put  all  things  under  him. 
And  when  all  things  shall  be  subdued  unto  him,  then  shall 
the  SON  also  himself  be  subject  unto  him  that  did  put  all 
things  under  him :  that  GOD  may  be  all  in  all."  Does 
Paul  here  teach  that  the  Son  is  the  second  person  in  the 
Godhead,  equal  in  his  original  power  and  glory  with  his 
Father  ?  And  does  Paul  say,  he  will  rise  to  his  original 
equality  ?  Does  he  not  exactly  reverse  this  theory  ?  and 
say ;  "  Then  shall  the  Son  also  himself  be  subject  to  him 


AND  NOT  THREE.  67 

that  put  all  things  under  him,  that  God  may  be  all  in 
all?" 

dm.  It  is  a  mystery.  ,rt  TMs  passage  from  Paul  is  prob- 
ably not  yet  understood. 

Nothing  is  here  said  of  the  third  person  in  the  adorable 
trinity.  Will  he  also  rise  from  his  inferior  and  official  sta- 
tion which  he  has  received  from  the  Father  ?  or  as  some 
say,  from  the  Father  and  the  Son  conjointly?  Will  he, 
too,  leave  his  office  work,  his  mission,  or  procession  ?  and 
reassume  his  equality  with  the  Father  and  the  Son,  from 
whom  he  proceeds  ? 

JJns.  The  standard  writers  on  the  subject  of  the  most 
Holy  Trinity  have  not  pretended  to  make  explanations : 
and  for  the  best  of  reasons.  The  subject  is  a  mystery. 
What  we  have  to  do,  is  to  believe;  not  to  search  out  the 
Almighty  unto  perfection.  It  is  enough  for  us  to  know 
that  God  is  three  in  one,  and  one  in  three. 

When  it  is  said  of  the  Son,  "  God,  even  thy  God  hath 
anointed  thee  with  the  oil  of  gladness  above  thy  fellows  ;" 
who  are  the  Son's  "  fellows  ?" 

Jlns.  The  other  persons  in  the  trinity.  They  are  all 
equals. 

Are  they  distinct  Gods? 

Jlns.  No. 

Are  they  distinct  persons? 

Jlns.  Yes.     But  in  their  essence  they  are  one. 

Are  we  then  to  understand  that  Christ's  fellows  are 
identical  with  himself  in  essence,  and  that  he  is  anointed 
with  more  gladness  than  they  ? 

Am.  It  is  a  mystery.  But  the  Father  said  of  the  Son, 
"  Awake,  O  sword,  against  my  shepherd,  against  the  man 
that  is  my  fellow,  saith  the  Lord  of  hosts :  smite  the  shep- 
herd, and  the  sheep  shall  be  scattered." — Zech.  xiii.  This 


68  GOD  IS  ONE  J 

"  shepherd,"  this  "  man,"  this  "  fellow,"  is»  Jesus  Christ 
the  Eternal  God  against  whom  God  the  Father  called  the 
sword  of  justice  to  awake. 

Who  in  Rev.  i.  18,  said,  "I  am  he  that  liveth,  and  was 
dead?" 

Arts.  It  was  Jesus  Christ  the  Eternal  God.  The  great 
Jehovah  died. 

Who  governed  the  world  while  he  was  dead  ?  and  who 
brought  him  to  life  again  ? 

Jlns.  There  are  three.  The  Father  always  governs  the 
world.  Christ  the  Eternal  Son  wa.s  "  quickened,"  i.  e. 
brought  to  life,  "by  the  Spirit"  the  third  person.  Hence 
the  "  Deity  and  Personality  of  the  Spirit." 

Why  then  does  Paul  exactly  say,  "  God  the  Father  rais- 
ed him  from  the  dead?" — Gal.  i.  1. 

Jlns.  It  is  a  mystery. 

On  the  whole  do  you  not  think  that  the  Son  was  a  creat- 
ed soul  and  body  ? 

Jlns.  I  have  not  understood  that  the  Son  was  a  created 
being.  He  is  equal  with  the  Father :  and  was  begotten  by 
the  Father  the  first  person  from  all  eternity  in  his  own  es- 
sence ;  and  begotten  by  the  Holy  Ghost  the  third  person 
in  the  womb 'of  the  virgin:  and  so  he  became  man,  and 
was  dead  and  buried. 

And  was  this  the  soul  which  he  commended  to  the  Fa- 
ther on  the  Cross  ?  and  the  Ghost  which  he  yielded  up, 
when  he  bowed  his  head  and  died? 

Jlns.  Undoubtedly. 

And  did  God  the  Son  say,  "  My  soul  is  exceeding  sor- 
rowful even  unto  death  ?"  and  "  Thou  wilt  not  leave  my 
soul  in  hades  ?"— ^Acts,  ii. 

Jlns.  I  suppose  so,  in  some  sense.  It  is  a  mys- 
tery. 


AND  NOT  THREE.  69 

And  was  this  Eternal  God  the  Son,  this  uncreated  but 
.    begotten  God ;  was  he  the  speaker  who  said,  "  Verily, 
verily,  I  say  unto  you,  The  Son  can  do  nothing  of  him- 
self ?"— John,  v.  1 9.     And,  "  Of  that  day,  knoweth  not  the 
Son,  but  the  Father  ?"— John  xiii.  32. 

rfns.  I  suppose  he  spake  after  the  manner  of  men  in  his 
inferior  station  in  the  economy  of  redemption.  In  his  me- 
diatorial character,  he  could  make  these  declarations : 
though  in  himself,  he  knew  and  could  do  all  things. 

This  is  truly  after  the  manner  of  men.  Thus  the  cath- 
olic priest  as  a  man  is  profoundly  ignorant  of  the  crimes 
•  of  those  who  confess  to  him.  But  as  confessor,  he  knows 
them  well,  and  grants  absolution.  But  do  you  find  no  dif- 
ficulty in  conceiving  -this  Eternal  Son,  this  second  person 
in  the  trinity,  brought  down  from  the  bosom  of  the  Father, 
and  diminished  to  the  dimensions  of  the  soul  which  ani- 
mated the  "holy  child"  conceived  in  the  virgin? 

Jtos.  This  is  the  mysterious  incarnation.  Great  is  the 
mystery  of  godliness. 

Hearing  such  and  similar  answers,  we  sometimes  say  to 
ourselves,  Is  the  doctrine  of  three  equal  persons,  a  doc- 
trine of  revelation  ?  pure  revelation  ?  certainly  and  clear- 
ly revealed  ?  and  so  clear  and  important  that  wre  cannot  be 
saved  without  it  ?  And  is  it  still  so  mysterious  ?  so  kept 
hid  in  God  that  we  can  know  nothing  what  it  is  ?  where 
the  light  is  darkness  ?  and  where,  the  revelation  of  it  is  an 
oracle  uttering  all  the  ambiguities  of  the  Sibyl  at  Cumae,  or 
Apollo  at  Delphi  ?  And  when  Watts  and  others,  with  the 
bible  as  their  guide,  set  forth  "  The  glory  of  Christ  as 
God-Man ;"  and  attribute  to  his  inferior  nature,  whatever 
is  beneath  pure  Divinity ;  and  to  his  Godhead,  whatever  is 
Divine :  must  clouds  of  dust  cover  them  ?  and  cries  of  her- 


70  GOD  IS  ONE  J 

esy  assail  them  ?  Of  this  the  meek  spirit  of  Watts  com- 
plained: and  his  works  are  still  regarded  with  sus- 
picion, and  misrepresented  by  men  who  have  studied 
the  subject  less  hours,  than  prayerful  Watts  studied  it 
years. 

Watts  in  his  Logic,  long  used  in  colleges  as  a  classic, 
laid  down  this,  among  rules  which  learners  should  observe 
in  searching  for  truth,  viz  :  "  Never  content  yourselves 
with  words  without  ideas." 

When  he  attempted  to  speak  and  write  on  the  scholas- 
tic trinity  in  which  he  was  educated ;  he  found  that  he 
could  not  follow  the  rule  he  had  laid  down  for  his  juniors. 
Resorting  to  the  bible  ;  he  found  no  such  trinity  there. 
Acquainting  himself  with  the  diiferent  schemes  of  trinity 
invented  by  men  in  dark  ages ;  and  studying  the  scriptures 
with  a  view  to  the  subject  more  than  thirty  years ;  he 
found  the  mystery  and  jargon  of  the  creeds  were  useless. 
He  learned  that  an  analogical  trinity  is  defensible  and  in- 
telligible :  that  Christ  both  as  God  and  man,  has  glories  too 
generally  overlooked :  that  we  have  not  yet  apprehended 
all  those  things  which  may  be  learned  from  the  bible  con- 
cerning our  Lord  Jesus  Christ :  that  "  the  maturer  age  of 
the  world  has  given  light  to  many  passages  which  were 
not  well  understood  in  the  days  of  the  fathers :"  that "  con- 
sulting the  bible  with  diligence,  and  looking  only  at  the 
sense  as  it  lies  before  us  ;  neither  considering  nor  caring 
whether  it  be  new  or  old  doctrine,  so  it  be  true  ;  is  more 
likely  to  lead  us  to  advance  the  growing  honors  of  our 
Savior  ;  than  to  interpret  sacred  texts  in  correspondence 
with  schemes  learned  from  men." 

He  also  modestly  presumes  that  "  succeeding  writers 
will  yet  further  unfold  the  glories  of  our  blessed  Lord ; 
and  correct  any  mistakes  he  may  have  made,  while  pur- 


AND  NOT  THREE.  71 

suing  his  tract  through  the  third  heavens  the  present  resi- 
dence of  the  glorified  Jesus ;  and  in  tracing  the  footsteps  of 
the  Son  of  God,  through  long  past  ages  of  his  pre-existent 
state  j  which  commenced  before  these  lower  heavens  were 
formed ;  or  time  was  measured  by  the  sun  and  moon." — 
Watts' "Glory  of  Christ." 

Paul  says,  "  The  invisible  things  (attributes)  of  God,  by 
the  things  which  are  made,  are  clearly  seen."  If,  to  serve 
a  turn,  we  say,  they  are  not  clearly  seen,  we  contradict  the 
bible.  And  truly  common  people  have  clear  ideas  of  God's 
power,  omnipresence,  and  eternity.  They  know  what 
they  mean  by  these  words ;  and  can  so  express  themselves 
that  others  know  what  they  mean. 

When  we  pretend  that  trinity  of  persons,  like  all  God's 
perfections,  is  mysterious  and  incomprehensible ;  we  ei- 
ther deceive  ourselves,  or  we  mean  to  deceive  others. — 
We  blend  things  which  are  unlike.  We  know  what  the 
attributes  of  God  are  ;  far  as  our  minds  can  reach.  But 
what  the  orthodox  trinity  is,  we  know  nothing.  We  see 
God's  perfections  clearly.  They  fill  the  measure  of  our 
comprehension,  and  appear  grand  and  sublime.  We  study 
and  enlarge  our  minds  to  twice  their  former  capacity :  and 
we  contemplate  the  same  divine  perfections :  and  our  per- 
ception of  them  is  twice  as  august  as  before.  But  double 
or  quadruple  our  knowledge  of  the  mystery  of  the  trinity, 
and  our  thoughts  do  not  reach  the  subject  at  all.  We  see 
it  neither  clearly  nor  dimly.  When  we  ask  a  pious  trini- 
tarian  of  his  creed,  he  admits  that  he  is  environed  with 
difficulties ;  and  that  he  hopes  for  more  light.  The  Lord 
will  grant  him  a  good  deliverance.  When  we  ask  an 
anathematizing  trinitarian  to  say,  what  he  demands  that 
we  should  believe  ?  He  presents  the  subject  before  us, 
ex  cathedra,  with  superior  airs.  When  he  has  done ;  we 


GOD  IS  ONE  J 


find  he  has  told  us  what  we  as  well  knew  when  we  were 
eight  years  old,  as  he  knows  now.  He  has  not  yet  started 
from  the  mathematical  point. 

The  common  people  are  not  much  encouraged  to  scru- 
tinize these  mysteries.  They  are  rather  cautioned  to  be- 
ware ;  and  be  content  with  their  inability  to  comprehend 
such  high  matters.  They  are  told  that  God  is  One  j  and 
that  God  is  Three :  that  he  is  'triune :  that  three  infinite 
persons  are  equal :  and  that  they  are  not  three,  but  only 
one  in  essence.  They  ruminate  upon  what  they  think 
profoundly  conceived  by  their  teachers ;  upon  the  profun- 
dity of  the  mystery  of  one  God  in  three  intelligent  persons, 
arranging  themselves  as  first,  second,  and  third  in  office 
and  rank.  They  bow  assent  to  the  words.  Their  belief 
and  zeal  are  settled :  their  knowledge  nothing.  Let  those 
who  doubt  this,  question  them,  and  I  think  they  will  be 
satisfied. 

I  have  asked  plain  men,  Who  are  the  three  persons  in 
the  Godhead? 

With  surprise  at  a  question  so  simple ;  they  answer, 
The  Father,  The  Son,  and  The  Holy  Ghost. 

And  who  are  we  to  understand  by  each  of  these  names, 
Father,  Son,  and  Ghost  ? 

Looking  at  me  as  if  they  would  say,  as  the  Roman  said 
to  Paul,  "  Art  not  thou  that  Egyptian  which  before  these 
days  leddest  out  into  the  wilderness  four  thousand  men 
that  were  murderers  ?"  they  answer :  The  Father,  The 
Son,  and  The  Holy  Ghost  are  the  three  persons  in  the  God- 
head. 

These  two  questions  being  now  answered,  it  would 
seem  uncivil  to  enquire  further.  So  when  the  Indian  sage 
made  the  important  discovery  that  the  earth  is  supported 
by  an  elephant,  and  the  elephant  by  a  tortoise :  he  felt  com- 


AND  NOT  THREE.  73 

placency  in  the  solution  of  the  question,  What  supports 
the  earth  in  empty  space  1  He  would  have  thought  the 
querist  an  idiot  or  heretic,  who  should  have  asked,  on 
what  the  tortoise  stood?  This  was  a  mystery. 

Mr.  Locke  says,  "  Our  knowledge  being  so  narrow,  it 
will  perhaps  give  us  some  light  into  the  present  state  of 
our  minds,  if  we  look  a  little  into  the  dark  side,  and  take  a 
view  of  our  ignorance-,  which  is  infinitely  greater  than 
our  knowledge.  This  may  serve  much  to  the  quiet- 
ing of  disputes,  and  to  improvement  in  useful  knowledge. 
We  thus  discover  how  far  we  have  clear  and  distinct  ideas. 
We  confine  our  thoughts  within  the  contemplation  of 
those  things  which  are  within  the  reach  of  our  understand- 
ing. We  shall  not  launch  out  into  the  abyss  of  darkness 
where  we  have  not  eyes  to  see,  nor  faculties  to  perceive 
any  thing.  To  be  satisfied  of  the  folly  of  such  a  conceit, 
we  need  not  go  far." 

Locke  and  Paul  were  similar  reasoners ;  and  laid  down 
similar  rules  in  logic.  They  agreed  that  words,  without 
ideas,  are  vehicles  which  carry  nothing  but  elements  of 
jangling.  Men,  who  use  words  which  convey  no  mean- 
ing, are,  according  to  Paul,  barbarians.  "  If  I  know  not 
the  meaning  of  the  voice,  I  shall  be  unto  him  that  speak- 
eth,  a  barbarian :  and  he  that  speaketh  shall  be  a  barbarian 
unto  me." — I.  Cor.  xiv.  11.  •  And  it  must  be  confessed,  it 
sometimes  makes  men  act  toward  each  other  as  barbari- 
ans. Words  must  be  defined,  and  used  as  signs  of  our 
ideas.  Sentences  must  convey  distinct  mental  propositions : 
or  we  are  prone  to  "  fight  as  those  who  beat  the  air." 

"  If,"  says  Paul,  *'  the  trumpet  give  an  uncertain  sound, 
who  shall  prepare  himself  to  the  battle  ?  So  likewise  ye, 
unless  ye  utter  words  easy  to  be  understood  ("  significant" 
in  the  margin,  and  "well  signifying"  in  the  Greek,)  how 


74  GOD  is  ONE; 

shall  it  be  known  what  is  spoken  ?  For  ye  shall  speak 
into  the  air."  "  I  had  rather  speak  five  words  with  my 
understanding,  that  I  might  teach  others  also,  than  teA 
thousand  words  in  an  unknown  tongue."  "  Let  no  man 
deceive  you  with  vain  words."  He  also  speaks  of  some 
ministers  who  had  "  swerved  from  charity  out  of  a  pure 
heart,  and  of  a  good  conscience,  and  of  faith  unfeigned ; 
and  turned  aside  unto  vain  jangling ;  understanding  neither 
what  they  say,  nor  whereof  they  affirm." — I.  Tim.  i. 

He  who  saith,  "  there  are  three  persons  in  God :  and  if 
I  am  asked,  what  I  mean  by  these  persons  ?  my  answer  is, 
I  do  not  know  :"  that  man  "  speaketh  into  the  air."  Of 
what  use  are  the  words,  if  no  ideas  are  connected  with 
them  ?  no  not  in  the  mind  of  the  speaker  himself?  Will 
the  senseless  words  sanctify  and  save  the  soul  1  And  shall 
we  be  damned  if  we  do  not  assent  to  words  and  sentences, 
where  there  is  no  connexion  between  language  and 
thought  ?  So  it  seems.  For  I  am  orthodox,  if  I  say, "  God 
is  three  one ;"  no  matter  in  what  sense ;  any  sense ;  a  mys- 
terious unintelligible  sense  ;  no  conceivable  sense :  but 
damned,  if  I  do  not.  So  I  am  told.  This  crushes  the  un- 
derstanding of  timorous  mortals ;  and  prepares  them  for 
sanguinary  fanaticism ;  or  for  any  purpose  wrhich  can  be 
turned  to  account.  Paul  and  Locke  were  right.  "  Words 
easy  to  be  understood  ;"  "  ctear  and  distinct  ideas  j  tend 
much  to  quieting  disputes."  (Appendix  I.) 

If  there  are  three  equal,  intelligent,  infinite  persons ;  we 
have  ideas.  There  are  three  Gods. 

If  we  say,  we  mean  something  midway  between  three 
Gods  and  one  God,  we  are  bewildered.  The  light  that  is 
in  us  is  darkness.  And  how  great  is  that  darkness  ? 

If  we  mean  an  unknown  something ,  we  know  not  what 
that  unknown  something  is.  We  "understand  neither 


AND  NOT  THREE.  75 

what  we  say,  nor  whereof  we  affirm."    To  whom  shall 
we  erect  our  altar?     "  To  the  Unknown  God." 

If  we  pretend  we  believe  in  an  unknown  something ;  we 
reach  after  a  supposed  something,  which  in  our  under- 
standing, is  a  real  nothing :  an  illusory  something,  of  which 
we  must  speak  in  language  elaborately  indistinct.  Would 
not  this  tend  to  settle  a  bewildering  influence ;  a  confu- 
sion of  thought  j  an  inconvenient  ignorant,  on  the  minds 
of  our  hearers  ?  Would  it  not  be  doing  them  a  wrong  1 

"  Pastors  according  to  mine  heart  shall  feed  you  with 
knowledge  and  understanding." — Jer.  iii.  15.  Pastors 
who  teach  their  hearers  to  sing  and  pray  to  "  Three  in 
one,  and  One  in  three :"  do  they  feed  their  flocks  with 
"  knowledge  and  understanding  1" 

An  argument  in  favor  of  Three  Persons  in  God,  has 
been  presented  to  me  5  and  apparently  with  a  view  to  si- 
lence me.  And  it  has  the  effect.  It  is  this.  "  Nearly  or 
quite  all  true  piety  is  with  those  who  believe  in  our  mys- 
tery. And  nearly  or  quite  no  piety  is  with  you  who  do 
not."  What  can  I  say  ?  The  sinful  publican  heard  a  sim- 
ilar comparison;  and  wholly  against  himself:  a  comparison 
instituted  by  a  fellow  worshipper  who  went  up  with  him 
to  the  temple  to  pray.  The  poor  man  went  down  to  his 
house  without  opening  his  mouth :  except  to  say,  "  God  be 
merciful  to  me  a  sinner." 

Most  sincerely  do  I  acknowledge  the  piety  of  thousands 
and  tens  of  thousands  of  the  people  who  have  been  educa- 
ted in  these  mysteries ;  and  of  those  eminent  reformers  who 
knew  not  how  to  shake  off  all  the  manacles  with  which 
an  ignorant  ancestry  and  a  crafty  priesthood  had  early 
bound  them.  They  have,  in  important  respects,  been 
burning  and  shining  lights  in  the  times  in  which  they 
have  lived.  They  have  been  God's  workmanship,  regen- 


76  GOD  IS  ONE  J 

crated  and  preserved  by  the  Holy  Ghost ;  justified  by  faith 
without  the  deeds  of  the  law :  conducted  to  heaven  under 
the  guidance  of  our  Lord  Jesus  Christ ;  to  the  praise  of 
God's  glorious  grace.  Such  are  redeemed  from  the  earth 
by  the  blood  of  Christ :  are  saved  on  terms  which  exclude 
boasting ;  on  terms  which  redound  to  the  glory  of  God 
who  sitteth  on  the  throne,  and  of  the  lamb  forever  and 
ever.  God  grant  that  my  lot  may  be  with  such ;  whatever 
mistakes  now  bewilder  them.  Should  this  be  the  event; 
both  they  and  I,  as  we  rise  from  this  state  of  darkness  and 
clouded  perception,  will  drop  our  cumbersome  errors, 
with  our  cumbersome  flesh :  and  henceforth  use  language 
void  of  ambiguity.  In  heaven,  the  light  gained  in  an  hour, 
may  exceed  all  the  feeble  glimmerings  of  the  present  state. 
Dishonesty,  however,  and  uncharitable  intolerance,  and 
attempts  to  wield  God's  thunders  over  which  they  have 
no  control  j  are  no  better  in  trinitarians  than  in  Unitarians. 


AND  NOT  THREE.  77 


REASON  VIII. 

The  confusion,  embarrassment,  and  tendency  to  guileful  evasion  which  the  cabal- 
istical  propositions  contribute  to  produce  in  preachers;  are  objections  to 
their  use. 

"  WILL  ye  speak  wickedly  for  God  ?  and  talk  deceitfully 
for  him  ?"  says  upright  Job.  Hundreds  of  volumes  have 
been  written  on  the  subject ,  and  divines  are  as  yet  in  no 
wise  agreed,  what  the  trinity  is.  It  is  so  contrived  that 
from  its  indistinctness,  it  admits  of  endless  controversy.  It 
is  like  an  object,  scarcely  descried  through  a  mist,  which 
can  be  defined  neither  in  form  nor  dimensions.  If  we  af- 
firm that  we  believe  it;  and  are  asked,  Believe  what?  we 
presently  bewilder  our  hearers  in  subtleties  too  thin  and 
shadowy  for  comprehension.  When  ministers  preach  on 
the  subject  as*a  first  principle  of  faith ;  is  there  no  danger 
of  their  falling  into  a  spirit  of  guileful  contrivance,  to  guard 
against  self-contradiction  and  absurdity  ?  Honest  men,  if 
mistaken,  are  still  honest.  I  speak  of  the  tendency  of  the 
mystery. 

Example.  A  scheme  of  trinity,  long  and  widely  preva- 
lent, is  as  follows.  "  A  distinction  of  names  and  internal 
relations,  which  is  drawn  from  different  relative  proper- 
ties in  the  divine  nature.  Thus  the  Father,  Son,  and  Spirit 
are  a  threefold  repetition  of  the  selfsame  divine  essence,, 
with  some  inconceivable  relation  to  each  other  ;  called  pa- 
ternity, filiation,  and  spiration." — Watts,  Vol.  6.  p.  377. 
Whoever  will  admit  this  is  orthodox.  Its  influence  in  pu- 
rifying us  from  heresy,  is  talismanic.  I  therefore  transcribe 
Watts'  opinion  of  it. 


78  GOD  IS  ONE  J 

"  The  cbmmon  explication  of  the  generation  of  the  Son, 
and  procession  of  the  Spirit  from  the  Father  and  Son, 
which  was  authorised  in  the  latin  church,  was  derived 
down  to  us  from  popish  schoolmen ;  and  is  now  become  a 
part  of  the  established  faith  in  most  of  the  protestant  na- 
tions :  because  at  the  Reformation,  they  knew  no  better 
way  to  explain  the  trinity.  They  contented  themselves 
to  say,  it  is  incomprehensible :  and  therefore  forbid  all  fur- 
ther inquiry.  Their  account  of  the  derivation  of  the  Word 
and  Spirit  from  the  Father,  seems  to  me,  to  be  a  set  of 
words  of  which  I  can  form  no  ideas.  It  was  invented  by 
subtle  and  metaphysical  schoolmen,  to  guard  as  far  as  pos- 
sible, against  the  charge  of  inconsistency  :  and  was  never 
designed  to  convey  a  clear  conception  to  the  mind  of  man." 

"  The  most  approved  writers  represent  it  thus.  The 
generation  of  the  Son,  is,  the  Father's  communication  of 
his  own  individual  essence  to  the  Son ;  together  with  the 
personal  property  of  being  begotten.  By  this  property, 
he  differs  from  the  Father."  '  ;<^ 

"  The  procession  of  the  Spirit,  is,  a  communication  of 
the  selfsame  essence  both  from  the  Father  and  the  Son, 
unto  the  Spirit ;  together  with  the  personal  property  of 
spiration  or  proceeding.  By  this  property  he  differs  from 
the  Father  and  the  Son." 

"  How  strange  soever  this  language  appears  to  persons 
who  seek  for  ideas  with  words,  I  seriously  profess  this  is 
the  justest,  and  I  think  plainest  description  I  can  give. 
If  it  be  possible  to  make  it  plainer,  I  will  repeat  the  same 
in  another  form  of  words." 

"  The  scholastic  scheme  supposes  the  generation  of  the 
Son  to  be  a  sort  of  repetition  of  the  selfsame  essence  of 
the  Father,  together  with  some  new  personal  property 
called  filiation,  which  joined  to  the  divine  essence,  makes 


AND  NOT  THREE.  79 

up  the  person  of  the  Son :  and  this  repetition  or  reproduc- 
tion of  the  divine  essence,  with  its  new  personality,  is  ow- 
ing to  the  Father  only." 

"  It  also  supposes  the  procession  of  the  Holy  Ghost  to 
be  another  repetition  of  the  same  essence  ;  together  with 
some  new  personal  property  called  procession,  which  join- 
ed to  the  essence,  makes  up  the  Holy  Ghost:  and  that  this 
repetition  or  reproduction  of  the  essence  with  its  new 
personality,  is  owing  both  to  the  Father  and  the  Son  con- 
jointly :  or  as  some  say,  it  is  from  the  Father  as  the  ori- 
ginal principle,  by  the  Son  as  a  medium." 

"  Some  indeed  have  thought  it  was  improper  to  say  that 
the  essence  did  generate,  or  could  be  generated  or  derived. 
They  suppose  only  the  personality  of  the  Son  was  genera- 
ted by  the  Father ;  and  the  personality  of  the  Spirit  pro- 
ceeded from  the  Father  and  Son.  But  when  you  enquire, 
What  these  personalities  are  1  they  say,  filiation  or  son- 
ship  ;  and  spiration  or  procession.  On  the  whole,  there- 
fore, Son-ship  is  generated;  and  Procession  proceeds. 
But  the  generality  of  orthodox  trinitarians  go  into  the  for- 
mer sentiments  of  the  generation  and  procession  of  the 
essence  itself." 

"  I  reverence  the  names  and  memory  of  those  excellent 
men  who  have  asserted  and  defended  these  opinions.  But 
when  I  enquire  of  my  own  heart,  whether  ever  I  could 
form  any  ideas  from  this  language,  when  in  my  younger 
days  I  firmly  assented  to  these  sounds ;  I  must  honestly 
confess,  I  could  not."  (Appendix  K.) 

I  believe  that  Watts  made  this  confession  honestly. 
And  I  solemnly  believe  that  similar  honesty  would  prompt 
those  in  our  days  who  firmly  assent  to  similar  sounds,  to 
make  the  same  confession.  Nor  can  I  honestly  call  on 
my  fellow  men  to  assent  to  such  unintelligible  sounds ; 


GOD  is  ONE; 

until  I  shall  honestly  believe  that  "  ignorance  is  the  moth- 
er of  devotion ;"  and  that  it  is  a  noble  work  of  piety,  to 
"  darken  counsel  by  words  without  knowledge." 

Such  too  are  the  unmeaning  words  of  the  council  of 
Nice,  A.  D.  325.  Constantine  the  last  of  the  heathen 
emperors,  now  become  nominally  a  Christian ;  and  really 
the  ecclesiastical,  civil,  and  military  head  of  the  church, 
was  president  of  this  first  general  council.  Their  words 
are,  "  We  believe  in  one  God,  the  Father  Almighty ;  and 
in  one  Lord  Jesus  Christ  the  Son  of  God,  the  only  begot- 
ten of  the  Father ;  God  of  God  ;  light  of  light ;  very  God 
of  very  God  j  begotten,  not  made  ;  of  the  same  substance 
with  the  Father ;  who  for  us  men,  came  down  from  heav- 
en, and  was  incarnate  by  the  Holy  Ghost  of  the  virgin 
Mary,  and  was  made  man.  We  believe  in  the  Holy  Ghost, 
who  proceedeth  from  the  Father  and  the  Son." 

This  first  council  made  out  no  formula  of  three  persons 
equal  in  power  and  glory.  Having  imperial  authority 
now  with  them ;  they  judged  it  useful  to  assume  an  im- 
posing attitude  toward  those  pestilent  wretches  who 
doubted  of  their  dogmas  :  and  they  anathematized  those 
"  who  affirm  that  the  Son  is  a  different  hypostasis  (per- 
son) from  the  Father:"  i.  e.  they  pronounced  their  curse 
on  those  who  maintained  that  the  Son  had  any  substance 
of  his  own. 

It  was  discussed  by  this  council,  whether  the  Son  was 
o|Aoougio<r  (consubstantial)  with  the  Father.  Those  who  were 
in  favor  of  ojwouffios,  said  that  it  signified  that  the  Son  was 
of  the  substance  of  the  Father  ;  but  not  a  part  divided  off 
from  the  essence.  To  some  of  the  bishops  who  doubted 
of  o/Aoougioff,  the  president  of  the  council,  viz:  the  emperor, 
replied  ;  that  "  by  it  he  did  not  mean  that  the  Son  was  of 
the  Father,  by  any  corporeal  affections ;  nor  by  any  eMrorop.fi 


AND  NOT  THREE. 

(sudden  separation  or  dividing  off:)  for  it  was  impossible 
that  an  incorporeal  nature  should  admit  of  corporeal  affec- 
tions :  but  the  thing  was  to  be  understood  of  a  divine  in- 
comprehensible manner :"  i.  e.  "  an  incomprehensible  man- 
ner" of  being  "  begotten,  not  made."  They  on  the  whole 
pronounced  consubstantial  to  be  orthodox :  and  it  has  so 
remained  to  this  day.  And  I  apprehend  it  still  means  "  an 
incomprehensible  manner"  of  theogony  :  or  Ab-ra-ca-da- 
bra. 

Fifty -six  years  after,  A.  D.  381,  Theodosius  ordered  an- 
other general  council  which  assembled  at  Constantinople  : 
and  they  decided  more  expressly  that  there  are  in  God, 
three  most  perfect  hypostases  (persons.)  By  their  aun 
thority  they  strove  to  crush  "  the  pest  of  Sabellius,  and 
the  blasphemy"  of  other  dissenters  who  stood  in  their  way. 
And  as  the  catholic  church  has  depended  more  on  the  an- 
cient councils  than  on  the  bible ;  they  have  with  zeal  de- 
fended the  mystery  of  three  persons :  and  accumulated 
numberless  other  mysteries  which  have  advanced  their 
sacred  hierarchy.  Nor  is  it  marvellous  that  Luther  did 
no  more  toward  removing  the  mass  of  corruptions  which 
had  accumulated  in  the  church.  Had  the  pleasure  of  God 
continued  his  life  to  the  present  day  ;  his  mighty  mind 
woufd  probably  have  moved  the  Reformation  quite  beyond 
its  present  stand :  and  have  cleared  off  some  of  the  clouds 
which  yet  hang  around  the  protestant  mind ;  or  which  yet 
rest  on  its  future  prospects. 

Professor  Stewart  has  presented  us  with  sundry  modern 
illustrations  of  the  sacred  mystery  of  the  trinity. — Letters 
to  Channing,  p.  43.  "  The  celebrated  Leibnitz  was  re- 
quested by  Loefler,  to  give  him  an  affirmative  definition 
of  the  persons  in  the  Godhead.  He  sent  for  answer : 

*  Several  persons  in  an  absolute  substance  numerically  the 

K 


82 


GOD  is  ONE; 


same,  signify  several  intelligent  substances  essentially  re- 
lated.'" 

"  On  further  consideration,  he  abandoned  this,  and  sent 
a  second:  which  was,  *  Several  persons,  in  an  absolute 
substance  numerically  the  same  -,  mean,  Relative  incom- 
municable modes  of  subsisting.'  " 

"  If  Leibnitz  understood  this,  I  believe  he  must  have 
been  a  better  master  of  metaphysics  than  any  person  who 
has  read  his  definition.  In  fact,  he  does  not  himself  ap- 
pear satisfied  with  it :  for  not  long  after,  he  wrote  as  fol- 
lows :  '  We  must  say  that  there  are  relations  in  the  divine 
substance  which  distinguish  the  persons:  since  these 
persons  cannot  be  absolute  substances.  But  we  must 
aver,  too,  that  these  relations  are  substantial.  At  least,  we 
must  say  that  the  divine  persons  are  not  the  same  concrete, 
under  different  denominations,  as  a  man  may  be  said  to  be 
a  poet  and  an  orator.  We  must  say,  moreover,  that  the 
three  persons  are  not  as  absolute  substances  as  the 
whole.' " 

"  With  quite  as  little  success  did  that  masterly  reasoner 
Toellner  of  Frankfort,  labor  to  define  the  subject.  '  It  is 
certain,'  says  he,  *  that  we  must  conceive  as  co-existing 
in  God,  three  eternal  and  different  actions ;  the  action  of 
activity,  of  idea,  and  of  the  desire  of  all  possible  good  with- 
in and  without  him.' " 

"  Three  really  different  actions  co-existing  from  eter- 
nity, necessarily  pre-suppose  three  different  and  operative 
substrata.  It  is  thus  through  the  aid  of  reason  illuminated 
by  the  scriptures,  we  come  to  know  that  the  Power,  the 
Understanding,  and  the  Will  of  God,  are  not  merely  three 
faculties  •,  but  three  distinct  energies,  i.  e.  three  substances." 

"  Turtullian's,  or  the  Nicene  creed  is  as  intelligible  to  me 
at  this."— p.  42. 


AND  NOT  THREE.  83 

From  all  these  schemes  of  trinity,  I,  too,  gain  no  knowl- 
edge. And  I  may  say  the  same  of  twenty  other  schemes : 
as  that  "  God  is  one  in  three,  and  three  in  one :"  or  this, 
"  Three  persons  in  God  are  three  distinctions  in  God 
which  are  unknowable ,:"  or  this,  "  The  mode  of  divine  ex- 
istence is  such  as  lays  a  foundation  for  a  distinction  into 
three  equal  persons."  I  suppose  the  whole  which  is  con- 
tained in  all  these  creeds,  so  far  as  ideas  are  concerned, 
may  be  more  succinctly  expressed  in  this  single  proposi- 
tion, viz.  Three  equal  persons  in  one  essence  are  Ab-ra- 
ca-da-bra.  If  the  expressions  contain  an  idea,  or  a,  particle 
of  sense  J  how  microscopic  the  eye  which  can  discern  it ! 

Now  if  learned  ecclesiastics,  who  make  these  creeds,  are 
compelled  to  use  such  ambidextrous  caution  in  selecting 
their  words  j  and  are  so  disagreed  in  them  ;  and  so  una- 
ble to  fix  on  any  account  of  their  meaning,  lest  they  con- 
tradict themselves :  let  the  honest  man  judge  :  can  aj  vast 
company  of  preachers  of  all  degrees  of  capacity  from  the 
least  to  the  greatest,  go  out  and  preach  and  defend  them  ; 
without  temptation  to  guileful  equivocation  ? 

There  Will  be  among  their  hearers,  some  discerning  up- 
right souls,  who  will  not  practice  guile  themselves ;  nor 
believe  that  guile  belongs  to  religion  ;  nor  be  passive  when 
their  understandings  are  imposed  upon. 

One  will  say  to  his  minister  ;  Explain  to  my  understan- 
ding what  you  mean,  when  you  say,  "  Our  God  is  one  on- 
ly in  number ;  and  yet  three  persons ;  each  of  whom  is 
our  God.  Our  God  is  one  in  number,  in  respect  to  his 
essence  ;  but  three  in  regard  to  persons.  Two  or  three 
persons  cannot  exist,  where  there  is  only  one  essence. 
For  to  constitute  more  than  one  person,  more  than  one 
essence  is  required.  For  what  is  person,  but  one  intelli- 
gent essence  ?  or  in  what  way,  I  pray  you,  does  one  per- 


84  GOD  IS  ONE  ; 

son  differ  from  another,  unless  by  diversity  of  numerical 
essence  ?  This  implies  that  the  divine  essence  is  one  on- 
ly ;  yet  there  is  more  than  one  person  j  although  the  di- 
vine essence  which  is  one,  and  divine  person,  are  identi- 
cal." 

Toellner  also  comes  up,  and  says  :  "  You  teach  that  the 
Father,  Son,  and  Holy  Ghost,  are  each  a  particular  person 
endowed  with  understanding :  and  at  the  same  time  nei- 
ther of  them  has  his  separate  being,  his  separate  under- 
standing, his  separate  will,  his  separate  power  of  action : 
but  all  three  have  only  one  being,  one  understanding,  one 
will,  one  power  of  acting.  You  therefore  affirm  that  there 
are  three  real  beings  truly  separate :  each  having  his  own 
power  of  acting,  and  not  having  it:  three  separate  persons, 
and  three  persons  not  separate." 

Taylor,  too,  presents  his  difficulty.  "  There  can,"  says 
he,  "  be  no  real  distinction  between  the  Father  and  the  Son, 
unless  they  so  differ,  that  what  is  peculiar  to  the  Father, 
is  wanting  in  the  Son  :  and  what  is  peculiar  to  the  Son,  is 
wanting  in  the  Father.  Now  that  excellent  property 
which  belongs  exclusively  to  the  Father,  or  exclusively  to 
the  Son,  must  be  numbered  among  the  excellent  perfec- 
tions of  God.  It  follows  that  some  excellent  property  is 
lacking  both  in  the  Father  and  in  the  Son.  Neither  is  en- 
dowed with  infinite  perfection.  It  must  be  conceded  then 
that  the  essence  of  the  Father  and  the  Son,  is  not  the 
same." 

Hearers  have  a  right  to  expect  that  their  minister 
will  imitate  Paul ;  who  said,  "  We  have  renounced  the 
hidden  things  of  dishonesty ;  not  walking  in  craftiness  -,  nor 
handling  the  word  of  God  deceitfully." — II.  Cor.  iv.  2.  If 
hearers  suspect  that  they  aTe  to  be  treated  as  reasonable 
beings ;  they  will  take  the  liberty  to  be  inquisitive :  and 


. 


AND  NOT  THREE.  85 

preachers  must  say  something.  And  can  they  remove  the 
difficulties  which  hang  heavily  on  their  schemes  of  equal 
persons  in  the  Holy  One  ?  Can  they  guide  an  intelligent 
querist  or  candid  objector,  through  the  dark  mazes,  with  a 
torch  of  light?  Is  not  a  minister  constrained  to  talk  round 
about  the  subject  ?  to  keep  on  the  look  out,  lest  he  expose 
his  ignorance,  or  appear  feeble,  or  contradict  himself  ?  Is 
he  not  conscious  of  an  embarrassment  which  (even  if  he 
be  honest)  exposes  him  to  some  temptation  to  shifts  and 
twists  and  guileful  equivocation  1  Is  he  not  compelled  a- 
droitly  to  substitute  one  word  for  another?  and  after  ex- 
hausting all  verbal  refinements,  to  flee  to  mystery  that  he 
may  escape  from  absurdity?  If  he  is,  my  objection  has 
weight.  If  not,  not. 

Conversing  with  ministers  in  the  utmost  familiarity,  I 
have  found  them  using  words  with  strange  and  unusual 
meaning :  successively  changing  the  meaning :  qualifying 
the  meaning :  substituting  new  meaning :  disowning  all  ob- 
vious meaning :  till  I  have  been  unable  to  perceive  that  any 
meaning  whatever  was  left.  This  is  as  well  known  to  me, 
as  any  fact  whatever. 

It  would  seem  to  be  a  bold,  but  not  pious  attempt  to  un- 
dertake to  analyze  the  Divinity,  regarding  the  Godhead 
as  a  compound ;  and  resolving  it  into  its  constituent  parts. 
Many  of  the  former  patrons  of  these  mysteries  have  had 
an  interest  in  guilefully  using  them  to  excite  the  reverence 
of  the  multitude.  We  cannot  otherwise  account  for  their 
anathematizing  and  burning  as  heretics,  those  who  saw 
through  their  craft.  It  is  not  meant  that  this  proves  any 
one  of  their  schemes  of  trinity  untrue.  It  only  proves  that 
those  who  so  supported  the  trinity,  were  murderers.  They 
applied  fear  and  torture  ;  where  the  proper  weapon,  if  it 
existed,  was  evidence,  or  argument.  At  the  same  time, 


86  GOD  IS  ONE  ; 

those  schemes  with  the  usual  means  of  supporting  them  ; 
have  had  (as  learning  has  advanced)  a  serious  influence 
in  lessening  confidence  in  clerical  rectitude ;  and  in  produ- 
cing that  deism  which  has  been  so  prevalent  among  the 
learned  in  Europe  and  America.  To  their  influence  may 
probably  be  traced  the  following  remarks  of  a  great  states- 
man and  scholar,  and  strictly  moral  man.  "  The  clergy 
are  ready  at  the  word  of  the  Lawgiver,  if  such  a  word 
could  be  obtained,  to  put  the  torch  to  the  pile,  and  to  kin- 
dle in  this  hemisphere,  the  flames  in  which  Calvin  consu- 
med poor  Servetus,  because  he  could  not  find  in  his  Euc- 
lid, the  proposition  which  has  demonstrated  that  Three 
are  one ;  and  that  One  is  three :  nor  subscribe  to  that  of  Cal- 
vin, that  magistrates  have  a  right  to  exterminate  heretics." 
— Jefferson's  Works,  vol.  4.  p.  322. 

To  the  same  mystical  policy  as  the  proximate  or  remote 
cause,  may  probably  be  traced  the  following  sentence,  in 
a  Letter  to  Gov.  Gerry  of  Massachusetts.  "  The  mild  and 
simple  principles  of  the  Christian  philosophy,  wrould  pro- 
duce too  much  calm,  too  much  regularity  of  good,  to  ex- 
tract from  its  disciples,  a  support  for  a  numerous  priest- 
hood :  were  they  not  to  sophisticate  it,  to  ramify  it,  to 
split  it  into  hairs,  and  twist  its  texts  ;  till  they  cover  the 
divine  morality  of  its  author  with  mysteries  j  and  require 
a  priesthood  to  explain  them." — Jefferson's  Works,  vol. 
3.  p.  468. 

Who  can  say  that  such  reflections  do  not  spontaneously 
arise  in  a  mind  conversant  with  history  ?  with  historic 
views  of  the  Catholic  priesthood,  the  Greek  priesthood, 
the  mystics  who  have  abounded,  the  priesthood  of  the 
dark  ages  ?  History  shows  men  and  their  motives  without 
disguise.  And  readers  do  better  judge  of  the  actors,  than 
when  they  see  them  in  their  masks,  in  the  living  world. 


AND  NOT  THREE.  87 

Professor  Stewart  says,  "  The  history  of  past  ages  ex- 
hibits an  appalling  picture  of  disputes  about  the  person  of 
Christ.  The  very  last  age  witnessed  a  dispute  in  Germa- 
ny between  theologians ;  whether  the  humiliation  of  Christ 
consisted  '  in  abstinence  from  both  the  direct  and  reflex 
use  of  divine  majesty  ;'  or,  in  the  '  occultation  of  divine  ma- 
jesty :'  a  dispute  which  agitated  the  Lutheran  church  to 
its  very  centre." 

Intelligent  men  witnessing  the  mysteries  and  janglings 
of  such  theologians,  very  reasonably  conclude  that  they 
derive  their  theology  from  "  chaos  and  old  night :"  and 
that  if  the  bible  has  given  countenance  to  such  theology, 
the  bible  itself  must  have  had  the  same  origin. 

But  the  Professor  frankly  and  truly  states  what  now  is ; 
that  "  if  we  are  to  credit  one  mode  of  representation  •,  the 
greatest  portion  of  Christ's  humiliation  consisted  in  his  hav- 
ing renounced  and  absolutely  laid  aside  his  Divinity,  during 
the  time  of  his  incarnation :  and  that  as  GOD,  in  this  di- 
minished condition,  he  did  actually  expire  on  the  cross. 
All  the  powers  of  language  are  exhausted  to  shew  how 
great  must  be  the  sufferings  and  condescension  of  Christ, 
in  undergoing  such  a  degradation  as  this." — Letters*  p.  91. 
"  The  most  ingenious  and  learned  Dr.  Walljs  makes  no 
scruple  to  say,  the  word  person,  when  applied  to  The 
Word  and  Spirit  in  the  divine  nature,  is* metaphorical,  an- 
alogical, and  figurative.     Yet  he  was  esteemed  an  ortho- 
dox trinitarian." — Watts,  vol.  6.  p.  368.     To  this  trinity, 
the  adjective  equal  is  inapplicable. 

Watts  himself  says,  "If  the  doctrine  of  the  trinity  can- 
not be  explained  in  a  literal  sense,  lest  we  make  three 
Gods ;  I  esteem  it  much  safer  to  construe  the  terms  of 
personality  in  a  figurative  sense.  One  Divine  Being  with 
his  powers  of  knowing  and  effecting,  will  allow  a  figura- 


88  GOD  i*  ONE  ; 

live  personality  to  the  Word  and  Spirit  j  and  accord  with 
certain  scriptural  representations." 

"  As  outward  speech  and  breath  are  powers  of  the  hu- 
man body ;  as  reason  and  vital  activity  are  powers  of  the 
human  soul  •,  so  analogically,  God  is  a  being  with  powers 
which  he  is  sometimes  pleased  to  describe  by  the  terms 
Logos  and  Pneuma,  Word  and  Spirit,  speech  and  breath, 
or  reason  and  active  efficience."  "  Yet,"  he  continues, "  I 
will  by  no  means  contend  for  the  word  person  to  express 
these  divine  powers." 

Calvin  also  describes  the  Word  and  Spirit  as  the  wis- 
dom and  power  of  God  the  Father :  yet  he  calls  them 
persons. 

If  we  suppose  a  minister  understands  his  creed ;  and 
believes  that  God  is  One  literal  person ;  and  that  he  speaks 
in  certain  passages,  as  sending  forth  his  Logos  and  Pneu- 
ma, his  Word  and  Spirit,  as  analogical  persons ;  will  he 
lead  uninformed  people  to  profess  belief  in  three  persons 
equal  in  power  and  glory  j  and  not  inform  them  that  they 
are  not  all  persons  in  the  same  sense?  For  surely 
those  assenting  to  the  church  Articles,  have  no  suspicion 
that  they  are  metaphorical  and  analogical  5  and  not  literal 
and  infinite  persons.  Nor  can  they.  For  they  are  made 
to  profess  that  these  persons  are  equal  to  one  another  in 
power  and  all  perfections.  Nor  will  they  suspect  that  the 
minister  himself,  in  a  mental  reservation,  believes  them 
to  be  persons  in  different  senses.  And  if  he  does  so  be- 
lieve, can  he  honestly  conceal  his  belief?  and  leave  those 
whom  he  receives  into  the  church  to  imagine  real  persons ; 
and  grope  along  in  the  dark  as  well  as  they  can  ?  I  sup- 
pose not. 

Watts  was  unincumbered  with  these  difficulties.  ."  And 
where,"  says  he, "  the  personal  characters  attributed  to 


AND  NOT  THREE.  89 

Christ  in  scripture  are  too  literal  to  be  solved  by  such 
figurative  personality ;  let'it  be  observed  that  Christ  had  a 
distinct  human  nature,  a  body  and  soul  in  union  with  Di- 
vinity. And  surely  in  this,  he  may  and  does  use  the  per- 
sonal pronouns  I,  thou,  he.  This  will  abundantly  solve  the 
attribution  of  personal  ideas  to  Christ.  The  man  Jesus  is 
a  proper  person.  And  his  union  with  Divinity  does  not 
destroy  his  personality.  And  the  whole  complex  being, 
or  God-Man,  hath  sufficient  personality  to  use  the  same 
pronouns." 

"  And  as  this  sufficiently  accounts  for  personal  ascrip- 
tions to  Christ,  since  his  incarnation  ;  it  will  solve  such 
personal  ascriptions  to  him  before  his  incarnation.  For 
God  formed  and  assumed  his  soul  into  union  with  himself, 
before  the  creation  of  the  world." 

I  ask  permission  to  imitate  those  good  men  who  con- 
tend not  for  the  word  person  to  express  either  divine  pow- 
ers or  supposed  distinctions  in  God.  For  the  bible  never 
uses  the  word  person  for  any  such  purpose.  How  much 
less  for  three  infinite  agents  in  God,  "  equal  in  power  and 
glory  !"  i.  e.  equal  in  all  divine  perfections !  I  have  dis- 
used such  language  towards  forty  years,  that  I  might  be 
free  from  temptation  to  guileful  ambiguity  in  my  instruc- 
tions. And  had  I  done  otherwise,  I  know  not  how  I  could 
have  honestly  prayed,  "  Lead  us  not  into  temptation." 
(Appendix  L.) 

One  remark  more.  On  subjects  less  serious  than  re- 
ligion ;  it  is  contrary  to  all  rules  of  correct  composition ; 
"  to  jumble  metaphorical  and  plain  language  together :  to 
construct  a  period  so  that  part  of  it  must  be  understood 
metaphorically;  part  literally:  which  always  produces 
confusion." — Dr.  Blair's  Lectures  on  Rhetoric. 


GOD  is  ONE; 


'         •       . 

REASON  IX. 

The  expressions  "  God  is  three  one  :"  "  three  persons,  all  equal,  co-eternal,  per' 
takers  of  Divinity :"  "  three  persons  in  one  substance :"  "  triune :"  "  holy, 
blessed,  and  glorious  trinity :"  Mese  furnish  no  facilities  for  understanding 
any  one  passage  in  the  bible ;  but  altogether  the  reverse. 

MEN  blindly  yielding  their  understanding  to  a  pompous 
creed,  which  they  do  not  comprehend ;  nor  know  how 
their  teachers  construe ;  dare  not  examine  the  bible  freely. 
They  dare  not  suppose  it  to  mean  what  it  says.  Prejudg- 
ing that  their  mysteries  are  true,  whatever  else  is  not  true  ; 
that  these  mysteries  are  somehow  in  the  bible ;  if  not  on 
the  face  of  the  text,  yet  discernible  to  their  guides :  how 
do  they  read  ?  When  the  article  of  their  creed  is  exact- 
ly contradicted  by  some  passage  of  scripture,  they  put 
some  far  fetched  Construction  on  that  scripture ;  or  think 
it  rather  strange ;  or  that  it  needs  the  aid  of  a  commenta- 
tor, or  verbose  expounder. 

The  orthodox  creed  says,  "  the  Son  is  equal  to  the  Fa- 
ther/' The  Son  says,  "  My  Father  is  greater  than  I." 
Which  is  true  with  the  common  man  ?  The  creed.  For 
he  believes  the  eternal  Son  begotten  of  the  Father  in  his 
own  substance,  is  the  second  person  in  God,  and  equal  to 
the  Father.  So  far  all  is  plain,  ana  not  to  be  denied.  What 
next  ?  He  supposes  the  Eternal  Son,  having  "  veiled  his 
Divinity  in  humanity ;"  and  contracted  it  into  a  narrow 
compass :  "  as  GOD  in  this  diminished  condition,  he  did  ac- 
tually expire  on  the  cross."  And  while  "  in  such  a  deg- 
radation as  this,"  he  could  mysteriously  say,  "  My  Father 
is  greater  than  I ;"  though  he  was  truly  and  fully  equal  to 
his  Father. 


AND  NOT  THREE.  91 

A  man  says  to  his  neighbor,  "  I  have  devised  a  plan  for 
the  recovery  of  my  prodigal  son.  My  plan  involves  par- 
ticulars which  are  kind  in  their  design :  but  the  success  of 
the  whole  requires  that  they  be  kept  secret :  and  as  yet  I 
know  that  they  are  locked  up  in  my  own  mind.  For  who 
can  see  what  passes  in  the  recesses  of  my  soul  ?  But  my 
own  spirit  surveys  them  with  delight,  and  will  reveal  them 
in  due  time."  This  is  "the  artless  language  of  nature." 

The  plan  of  saving  man  by  Christ  was,  in  many  of  its 
circumstances,  kept  hid  in  God  for  ages.  And  before  re- 
vealed, is  called  "  mystery,"  and  "  hidden  wisdom."  Nor 
could  it  be  penetrated  by  any  intelligent  being  in  the  uni- 
verse j  till  .God  himself  was  pleased  to  reveal  it.  For  who 
could  discover  the  councils  of  his  heart  ?  No  one  except 
his  own  omniscient  spirit.  This,  too,  is  "  the  artless  lan- 
guage of  nature." 

These  cases  are  compared  and  illustrated  in  I.  Cor.  2., 
where  Paul  inspired  to  make  known  the  good  designed 
for  sinful  man  by  God,  says:  "  We  speak  forth  the  wisdom 
of  God,  which  in  a  mystery  was  kept  hid,  which  God  or- 
dained before  the  world  unto  our  glory  ;  which  none  of  the 
princes  of  this  world  knew.  As  it  is  written,  eye  hath 
not  seen,  nor  ear  heard,  neither  have  entered  into  the  heart 
of  man,  the  things  which  God  hath  prepared  for  them  that 
love  him.  But  God  hath  revealed  them  unto  us  by  his . 
spirit.  For  his  spirit  searcheth  all  things,  yea,  the  deep 
things  of  God.  For  who  (j.'g)  knoweth  the  things  (secret 
counsels)  of  a  man,  save  the  spirit  of  the  man  which  is  in 
him  ?  Even  so,  the  things  of  God  (his  eternal  purposes) 
knoweth  no  one  (ou&k,)  but  the  spirit  of  God."  This  is 
"  the  artless  language  of  nature."  Plain  people,  unsophis- 
ticated with  phisosophy  (falsely  so  called,)  could  not  miss 
the  meaning.  And  would  they  suspect  "  the  Spirit  of 


92  GOD  is  ONE  ; 

God"  is  a  third  person  among  three  persons  in  God?  any 
more  than  that  "  the  spirit  of  the  man"  is  a  third  person 
among  three  persons  in  the  man?  Yet  Dr.  Dwight  uses 
this  text  "  in  support  of  the  '  Personality'  of  the  Third 
among  the  Three." — Vol.  3.  p.  6.  Is  the  bible  thus  ren- 
dered intelligible?  or  unintelligible? 


AND  NOT  THREE.  93 


REASON  X.* 

The  erpre*tion$  which  are  so  unmeaning  in  theory,  are  equally  alien  to  experi- 
mental religion. 

UNDER  the  most  powerful  influences  of  the  Holy  Spirit ;, 
when  God  forces  on  sinners  a  conviction  of  their  guilt  and 
ruin  ;  when  their  spirits  are  overpowered  with  fearful  ap- 
prehensions of  the  just  but  insupportable  wrath  of  their 
Holy  Sovereign :  these  futile  expressions  evanish  from 
their  minds. 

Selfishness  is  so  total,  so  rooted,  so  controlling  in  the 
hearts  of  men  since  the  fall,  that  they  never  will  be  free 
from  it;  nor  from  the  curse  of  God  which  follows  it:  un- 
less they  are  new  created  ;  born  again ;  by  the  omnipotent 
Spirit  of  God.  His  resistless  energy  alone  takes  away  the 
base  exclusive  self-love  in  the  heart  ;  and  causes  disinter- 
ested love  to  spring  up  in  its  place.  He  makes  the  wretch- 
ed enemy  feel  what  he  is ;  what  he  has  done ;  what  he 
has  deserved :  ano!  what  he  is  to  expect,  if  justice  and 
judgment  are  to  proceed  in  his  deplorable  case.  Now  hfe 
hopes  from  himself  are  gone.  Instead  of  abounding  in 
righteousness  and  good  works,  as  compared  with  publi- 
cans and  harlots  ;  he  is  absolutely  vile  and  unrighteous,  as; 
compared  with  God  and  his  law.  An  heavenly  temper 
being  divinely  imparted  to  him;  God  and  his- law  are  his 
delight.  He  despairs  of  help  from  every  arm  of  flesh :  and 
he  cries  to  sovereign  grace  for  pardon :  and  he  finds  it  can 
be  obtained  through  the  atoning  sacrifice  of  the  Son  of  God. 
He  is  consoled :  rejoices  in  hope. 


£4  GOD  IS  ONE  ; 

What  has  produced  this  change  in  the  man  1  God,  who 
is  a  Spirit ;  and  who  has  access  to  the  sinner's  spirit :  God, 
by  his  spiritual  unseen  influence.  Not  the  man  him- 
self; nor  his  fellow  man.  No  person  in  the  universe,  but 
the  only  One  God.  The  rebel  man  with  his  selfish  heart 
and  pride,  and  hopes  all  broken  down  and  prostrate  ;  is 
glad  to  receive  hope  and  forgiveness  and  salvation  from 
grace  :  and  on  terms  which  place  him  side  by  side  with 
the  chief  of  sinners  ;  and  he  ascribes  his  deliverance  and 
the  glory  of  his  salvation  to  God  on  his  immovable  throne, 
and  unto  the  Lamb  that  was  slain. 

All  this  is  effected  not  by  birth,  nor  by  the  will  of  the 
flesh,  nor  by  the  will  of  man,  but  by  God :  by  t  God,  wrho 
hath  mercy  on  whom  he  will  have  mercy :  by  the  "  Holy 
Ghost,  who  is  God  j  employed  in  his  most  benevolent  and 
wonderful  work,  that  of  restoring  holiness  to  the  soul  of 
man ;  in  his  most  glorious  character,  that  of  the  Sanctifier  ; 
in  a  work  demanding  the  supreme  gratitude  of  mankind ; 
in  a  character  demanding  their  supreme  gratitude  and 
love." 

The  salvation  of  lost  man,  is  by  the  same  power  of  the 
Highest ;  the  same  irresistable  influence ;  which  at  first 
brought  forth  the  earth,  and  arranged  the  elements  from 
chaos  :  and  poured  light  and  beauty  on  a  world  which  the 
Creator  himself  pronounced  to  be  "  very  good." 

The  conversion  of  the  soul  dead  in  sin,  is  by  the  same 
Almighty  power  in  Christ  Jesus,  which  will  give  life  to  all 
who  are  literally  dead.  Men's  speculations  are  bewilder- 
ed in  their  common  times  ;  with  a  number  of  persons  ar- 
ranged in *their  offices,  and  equal  in  Godhead.  When  ran- 
somed from  spiritual  bondage ;  they  think  no  more  of  sev- 
eral persons  in  God,  than  will  the  dead  when  springing 
from  their  graves. 


AND  NOT  THREE.  95 

The'  regenerated  behold  in  Jesus,  "  the  image  of  the  in- 
visible  God."  In  his  life,  and  temper ;  they  behold  the  very 
temper  which  reigns  in  infinite  strength  in  the  Divinity. 
The-  Father  "  draweth  them"  to  the  Son.  The  "  Son  re- 
vealeth  the  Father"  to  them.  "  No  one  can  pluck  them 

A 

out  of  the  Son's  hand.  The  Father  is  greater  than  all. 
And  no  one  can  pluck  them  out  of  the  Father's  hand." 

And  when  the  saints,  under  the  guidance  of  this  Divine 
Person,  are  disarmed  of  their  malignant  spirit ;  when  they 
are  in  their  nearest  approximations  to  Christ  and  God  the 
Father ;  and  full  of  disinterested  kindness  to  man ;  when, 
in  fine,  in  their  most  heavenly  frames  :  their  mysterious 
three  have  no  place.  In  this  state  of  mind,  they  would  no 
more  injure  a  fellow  sinner,  or  burn  an  heretic ;  than  they 
would  blaspheme  God,  or  revile  his  Son. 

Such  is  the  difference  between  the  honest  Christian,  and 
the  monopolizing  hypocrite  :  between  the  living  minister 
of  Christ ,  and  those  who  "  say  they  are  apostles,  and  are 
not,  but  do  lie." 

The  converted,  when  their  love  is  waxed  cool,  may  be 
trained  to  various  human  systems.  Custom  may  reconcile 
them  to  the  endurance  of  human  impositions.  If  igno- 
rant, and  rigidly  taught  the  absurd  dogmas  of  a  sect ;  they 
may  revere  those  dogmas.  Those  who,  with  sinister  aims, 
impose  absurdities  on  them,  have  the  greater  sin. 

And  how  remote  will  three  equal  persons  be  from  the 
thoughts  of  all  saints  and  all  sinners,  when  rising  in  swarms 
from  the  sleep  of  death,  they  will  be  caught  up  in  the  air ; 
and  behold  the  land  and  the  seas  burning  below?  when 
"  God  shall  judge  the  World  in  righteousness  by  that  man, 
through  whose  lips  the  sentence  will  pass,  from  which 
there  is  no  appeal?  All  his  ransomed  ones  will  by  him 
be  made  kings  and  priests  unto  his  God  and  Father.  All 


96  GOD  IS  ONE  ; 

his  "  enemies  will  be  his  footstool." — Ps.  ex.  1 .  The  first 
begotten  Son,  "  ruling  in  the  Majesty  of  the  name  of  Jeho- 
vah his  God,"  will  have  reduced  all  things  under  his  abso- 
lute sway  -.jwith  the  single  exception  of  "  him  which  did 
put  all  things  under  him.  And  wrhen  all  things  shall  be 
subdued  unto  him ;  then  shall  the  Son  also  himself  be  sub- 
ject unto  him  that  put  all  things  under  him,  that  God  may 
be  all  in  all."— I.  Cor.  xv.  27. 


AND  NOT  THREE*  97 


REASON  XI. 

The  mystery  of  trinity  of  persons  in  God  ;  three,  equal,  and  one  ;  interpose  dif- 
ficulties in  the  way  of  understanding  the  personal  and  mediatorial  character  of 
"  the  man  Christ  Jesus." 

WE  now  speak  of  him  who  "  came  forth  from  the  Fa- 
ther :"  "  the  first  begotten  Son :"  who  was  "  in  the  form 
of  God,"  and  assumed  "  the  form  of  a  servant :"  who  was 
"  rich  and  became  poor  :"  Who  obeyed  and  suffered  :  who 
"  finished  the  work  he  was  sent  to  perform  on  earth :"  who 
prayed  to  be  restored  to  "  the  glory  which  he  had  with  the 
Father  before  the  world  was."  Not  one  of  these  expres- 
sions is  applicable  to  the  uncreated  God :  and  every  one  of 
them  exclusively  pertains  to  the  begotten  Son,  "  the  man 
Christ  Jesus." 

To  me  it  seems  that  little  account  is  made  of  this  per- 
sonage by  the  fashionable  theology.  Yet  he  is  great,  both 
as  he  existed  before  his  incarnation;  and  as  he  exists 
since  his  exaltation.  Gabriel  said  to  Mary,  "  Thou  shalt 
conceive  in  thy  womb,  and  bring  forth  a  Son.  And  he 
shall  be  GREAT  j  and  shall  be  called  the  Son  of  the  High- 
est." John  the  Baptist  thought  himself  "  unworthy  to 
stoop  down  and  unloose  the  latchet  of  his  shoes." 

Preparatory  to  what  will  be  offered  under  this  and  the 
next  Reason,  we  premise  that,  the  scriptures  obviously 
teach  that  there  are  in  Christ  two  distinct  natures,  or  literal 
persons ;  God  and  Man  united  in  a  transcendant  manner ; 
so  as  to  be  one  complex  person. 

My  soul  is  not  my  body :  and  my  body  is  not  my  soul. 

I,  however,  call  my  soul  and  body  united,  myself:  and  in- 

M 


98  GOD  is  ONE; 

elude  them  both  under  my  proper  name.  I  can  also  con- 
template them  severally  and  apart.  I  can  reason  concern- 
ing their  powers,  diseases,  and  remedies,  as  understand- 
ingly,  as  if  they  were  separated.  How  they  are  united  •, 
or  of  the  manner  in  which  •  I  have  no  knowledge  ;  and 
consequently  no  belief. 

The  Supreme  GOD  is  not  the  Man  Jesus.  And  the 
Man  Jesus  is  not  the  Supreme  GOD.  United,  they  are 
one  complex  being,  and  object  of  worship.  A  created  and 
an  uncreated  mind  are  more  similar  than  soul  and  body. 
And  I  perceive  nothing  absurd  in  their  union.  I  call  God 
and  Man  united,  my  Savior,  or  my  Lord,  or  by  the  proper 
name  (by  usage  become  a  proper  name)  Jesus  Christ* 
Yet  I  can  contemplate  them  severally  ;  and  reason  under - 
standingly  concerning  their  powers,  attributes,  and  rank. 
Those  things  which  in  the  bible  are?  said  of  Christ,  which 
can  be  said  only  of  Supreme  Divinity ;  I  refer  to  his  Divin- 
ity. And  those  things  which  in  the  bible  are  spoken  of 
Christ,  which  can  be  said  only  of  a  nature  inferior  to  the 
unchangeable  Jehovah  j  I  ascribe  to  his  humanity.  And 
in  my  apprehension,  infinite  confusion  disfigures  the  com- 
mon theology  from  inadvertently  confounding  these  divine 
and  human  attributes  and  acts :  sometimes  ascribing  those 
things  which  are  purely  divine,  to  the  man ;  and  those 
which  are  applicable  only  4o  the  man,  to  the  Divinity  : 
sometimes  making  Jehovah  a  feeble  distressed  mortal  or 
servant ;  and  sometimes  "making  the  man  or  child,  the  in- 
visible God :  and  as  the  result,  marring  the  beauty  and 
confounding  the  character  and  station  of  each ;  and  ob- 
scuring the  consistency  and  glory  of  the  united  whole. 

These  evils  may,  I  think,  be  traced  to  the  dark  contri- 
vance of  trinity  in  unity,  and  unity  in  trinity :  and  to  a  de- 
nial of  the  pre-existence  of  Christ's  human  soul. 


AND  NOT  THREE.  99 

The  soul  and  body  of  each  child  of  Adam,  "  the  man 
Christ  Jesus"  excepted,  come  into  existence  simultaneous- 
ly, by  human  generation.  Had  it  pleased  God  to  have 
created  our  souls  all  at  once,  at  or  before  the  beginning  of 
the  world ;  and  to  have  united  each  soul  to  the  body  pre- 
pared for  it,  when  that  body  existed  by  procreation ;  he 
would  have  done  so. 

The  bible  teacheth  that,  as  to  the  man  Christ  Jesus, 
God  actually  did,  in  some  moment  of  his  own  eternity, 
create  his  soul,  as  "  the  first  begotten  of  every  creature ;" 
— Col.  i.  15:  and  "the  beginning  of  the  creation  of  God." 
— Rev.  iii.  1 4.  He  existed  in  the  form  and  likeness  of  God ; 
and  mysteriously  united  to  him,  ages  before  the  body  pre- 
pared for  him  was  conceived  in  the  virgin.  His  soul  had 
as  noble  a  pre-eminence  above  other  human  souls  in  its  or- 
igin •,  as  his  body  had  pre-eminence  over  other  human  bo- 
dies 5  having  no  Father  but  the  Holy  Ghost :  so  "  that  he 
might  in  all  things  have  the  pre-eminence." — Col.  i.  18. 

In  every  part  of  his  being,  in  soul  and  body,  GOD  was 
his  Father  :  and  he  was  the  Son  of  God.  And  in  every 
sacred  passage  where  the  title  SON  OF  GOD  is  applied  to 
Christ  •,  it  is  exclusively  applied  to  his  created  nature :  and 
never  once  to  his  divine  nature.  Christ's  Divinity  is  un- 
begotten,  unborn  :  and  is  never  Son,  servant,  messenger? 
angel,  or  man.  Christ's  Divinity  has  no  Father,  no  Moth- 
er, no  Parent,  no  Origin.  Nothing  is  said  in  scripture  of 
his  Divinity,  as  to  his  being,  station,  rank,  attributes,  or 
acts ;  below  or  beneath  the  dignity  of  GOD  Supreme,  in- 
visible, immortal,  unchangeable.* 

*"The  generation  of  the  Son  of  God,  as  divine,  as  God,  seems  to  be  out  of  the 
question :  unless  it  be  an  express  doctrine  of  revelation :  which  is  so  far  from 
being  the  case,  that  I  conceive  the  contrary  is  plainly  taught  ." — Stewart,  p.  42. 

When  will  preachers  recognize  the  truth  expressed  in  this  extract?  and  cause 
their  hearers  to  understand  it?  Whenever  this  shall  be;  "The  pillar  of  the 


100  GOD  is  ONE  ; 

It  seems  to  me  that  there  is  no  need  of  our  thoughts  be- 
coming confused,  when  in  reading  the  scriptures,  we  find 
Christ  represented  in  the  sublime  characters  of  true  and 
eternal  God ;  and  in  the  inferior  characters  of  a  derived, 
dependent  being,  existing  "  with  God"  from  the  beginning ; 
"  in  the  bosom  of  the  Father ;"  "  coming  from  the  Father 

cloud"  which  has  so  long  "  been  darkness,"  will  "  give  light  to,Israel."  In  the 
following  passages,  the  Professor  informs  us  that  "  Son  of  God"  does  not  mean 
the  divine  nature  of  Christ,  but  his  human  nature. 

Phil.  ii.  9. — "  Wherefore  God  hath  highly  exalted  him,  and  given  him  a  name 
which  is  above  every  name,  that  at  the  name  of  Jesus  every  knee  should  bow," 
&c.  "  This  is  predicated  of  that  nature  which  is  capable  of  obeying,  and  of  be- 
ing rewarded."  "  In  a  similar  way,  '  All  power  is  given  to  him*in  heaven  and 
earth  :'"  "  i.  e.  he  is  constituted  '  head  over  all  things  to  the  church.'"  "Act- 
ing as  such,  '  All  enemies  are  put  under  his  teet.' "  "  And  this  dominion  will  be 
resigned  at  the  final  Judgment."  (This  is  the  Son  in  whose  name  we_are  bap- 
tized.) 

"Of  the  same  tenor  are  the  following  passages :  I.  Cor.  xi.  3 — '  The  head  of 
Christ  is  God.'  I  understand  it  of  that  nature  of  which  this  can  be  predicat- 
ed." "  When  Christ  is  called  'The  image  of  the  invisible  God  :'  '  the  bright- 
ness of  God's  glory  :'  '  the  express  image  of  his  person :'  or  '  the  only  begotten 
of  the  Father :'  '  the  Son  of  God  :'  '  God's  own  Son :'  '  his  dear  Son :'  I  under- 
stand all  these  as  descriptions  of  his  mediatorial  nature  and  station."  The 
Professor  means  that  all  these  denote  the  man  Jesus ;  as  is  apparent  from 
the  next  sentence.  "  I  know  indeed  that  many  of  these  texts  have  been  appro- 
priated by  some  trinitarians,  to  prove  the  divine  nature  of  Christ :  in  my  opin- 
ion injudiciously,  and  without  any  solid  reason."  "  Texts  of  this  class  may  be 
found  in  Mat.  xvii.  5 — '  This  is  my  beloved  Son  in  whom  I  am  well  pleased :' 
John,  i.  14 — 'The  Logos  was  made  flesh,  and  dwelt  among  us,  full  of  grace 
and  truth ;  and  we  beheld  his  glory,  the  glory  of  the  only  begotten  of  the  Fa- 
ther:' John,  x.  36 — '  Say  ye  of  him  whom  the  Father  hath  sanctified  and  sent 
into  the  world,  Thou  blasphemest,  because  I  said,  I  am  the  Son  of  God  ?'  Col. 
i.  13 — '  Who  hath  translated  us  into  the  kingdom  of  his  dear  Son  :'  Heb.  i.  5 — 
'Unto  which  of  the  angels  said  he  at  any  time,  Thou  art  my  Son;  this  day 
have  I  begotten  thee  ?'  Rom.  viii.  29,  32 — '  Whom  he  did  foreknow,  he  also 
did  predestinate  to  be  conformed  to  the  image  of  his  Son,  that  he  might  be  the 
first  born  among  many  brethren.'  '  He  that  spared  not  his  own  Son,  but  de- 
livered him  up  for  us  all.' "  &c. — p.  125. 

In  none  of  these  passages  can  the  Professor  discover  a  Son  as  God,  as  Divin- 
ity:  or  a  Son  equal  to  the  Father  in  power  and  all  divine  perfections.  Nor  can 
I. '  I  know  indeed  that  these  texts  are  used  by  most  trinitarians  to  prove  the 


AND  NOT  THREE.  101 

into  the  world  ;"  obeying  and  suffering ;  "  ascending  up 
where  he  was  before ;"  "  glorified  with  the  glory  which  he 
had  with  the  Father  before  the  world  was." 

Can  we  not  understand  when  we  read  of  Jhe  visibility, 
the  locality,  the  dependence,  the  sufferings,  prayers,  and 
intercessions  of  the  Son?  and  of  the  invisibility,  the  omni- 
presence, the  independence,  and  superiority  to  prayers  and 
tears  of  the  unbegotten  Divinity  ?  and  this  God  and  Man 
united  from  before  the  foundation  of  the  world,  as  one  co- 
existing, co-acting,  agent  ?  one  object  of  our  love,  and 
trust,  and  worship?  Why  can  we  not  (at  least  in  most 
cases)  as  easily  ascribe  the  things  which  belong  to  pure 
Divinity,  to  Divinity ;  and  those  which  are  inferior  to  Di- 
vinity, to  the  humanity  of  Christ;  as  we  can  ascribe 
thought  to  our  souls,  and  fingers  to  our  bodies  ?  Why  can 
we  not  understandingly  worship  "  God  manifest  in  the 
flesh  ;"  as  well  as  do  obeisance  to  our  earthly  governor  ? 
We  bow  to  the  governor  who  is  flesh  as  well  as  spirit. 
We  worship  Christ  who  is  God  and  Man. 

But  to  speak,  as  the  common  theology  does,  of  some 
real  and  natural  subordination  of  an  Eternal  Son  to  an  E- 
ternal  Father,  and  both  equal :  or,  to  suppose  the  Father 
only  is  self-existent  and  unbegotten ;  and  the  co-eternal 
Son's  existence,  and  power,  and  begotten  Godhead,  are  to 
be  referred  to  the  Father  as  the  spring  and  fountain  of  it  ; 
and  think  this  will  account  for  those  sublime  and  inferior 


divine  nature  of  Christ :  but  in  my  apprehension  injudiciously,  and  without  any 
solid  reason. 

And  if  the  second  person  in  the  trinity  appears  in  none  of  these  texts ;  I  know 
not  where  to  look  for  him :  or  for  a  Son  who  is  GOD  Supreme  having  a  Father. 

Dr.  Watts  says,  "  I  know  no  text  which  gives  Christ,  considered  as  GOD,  the 
title  The  Son.  Son  of  God  is  the  Humanity  of  Christ."  Such,  too,  is  the  doc- 
trine of  the  learned  commentator  Dr.  Adam  Clarke  of  the  Methodist  denomina- 
tion. 


102  GOD  is  ONE; 

expressions  :  or,  to  think,  of  priority  and  posteriority  of  or- 
der between  the  Father  and  the  Son  in  the  Godhead  itself: 
or,  to  suppose  the  Son  who  is  equal  to  the  Father  in  es- 
sence, is  inferior  in  mode,  or  condition  •,  or  economically 
subordinate,  obedient,  and  submissive  :  or,  to  say  the  eter- 
nity and  necessity  of  existence  of  the  Son,  make  him  di- 
vine j  though  derived  from  the  Father  by  a  mystical  gene- 
ration :  or,  to  suppose  the  Father,  Son,  and  Spirit  are  uni- 
ted in  one  Godhead,  though  they  are  three  distinct  intelli- 
gent agents  or  real  persons  :  or,  to  speak  of  God  supreme, 
as  a  creature ;  and  of  man,  as  God  supreme  :  any  of  these 
are  dark.    They  need  the  mollifying  construction  of  inter- 
preters.    They  need  many  hard  figures  of  speech.     They 
lay  a  foundation  for  very  perplexed  ideas  •,  or  rather  ban- 
ish all  ideas.     And  they  need,  like  transubstantiation,  to 
be  shrouded  in  mystery :  where  the  multitude  may  be  oc- 
cupied in  exploring  mazes  which  lead  to  nothing. 

These  sad  devices  owe  their  existence,  in  part,  to  the 
grand  error  that  Christ's  soul  had  no  existence  previous 
to  his  coming  in  the  flesh,  and  being  born  of  Mary. 

CHRIST'S  PRE-EXISTENCE. 
"  No  man  hath  ascended  up  to  heaven,  but  he  that  came 
down  from  heaven,  even  the  Son  of  man  who  was  (owv, 
imp.  tense,  not  'who  is')  in  heaven." — John,  iii.  13.     This 
"  man,"  "  even  the  Son  of  man,"  is  not  the  invisible  God  : 
but  is  the  very  MAN  Jesus.     He  says,  he  "  came  down 
from  heaven;"  and  "ascended  up  to  heaven."     "  He  that 
cometh  after  me,  is  preferred  before  me,"  says  John  the 
Baptist,  "  because  he  was  before  me." — John,  i.  30.     It  is 
not  true  that  the  man  Christ  was  before  John,  as  to  the 
flesh.     For  he  was  six  months  younger.     Jls  to  his  soul, 
he  was  before  John,  and  before  Abraham,  and  before  Ad- 
am. 


AND  NOT  THREE.  103 

"  He  that  coraeth  from  above,  is  above  all ;  he  that  is  of 
the  earth  is  earthly  and  speaketh  of  the  earth  :  he  that 
cometh  from  heaven  is  above  all." — John  iii.  31.  "  The 
first  man  was  of  the  earth  earthy :  the  second  man  is  the 
Lord  from  heaven." — I.  Gor.  xv.  47.  "  Which,"  says  Bish- 
op Fowler,  "  the  apostle  speaks  of  Christ's  original  in  op- 
position to  Adam's.  Adam's  soul  Was  created  on  earth,  a 
body  being  made  out  of  the  earth  for  it :  but  the  soul  of 
Christ  was  created  in  heaven,  and  is  therefore  the  Lord 
from  heaven." 

"  The  second  man  who  is  the  Lord  from  heaven,"  no 
more  means  the  Supreme  God,  than  "  the  first  man."  For 
it  is  the  apostle's  design  to  show  that  as  we  live  and  die 
on  earth  after  the  pattern  of  the  first  man  Adam  ;  so  the 
man  Jesus  who  came  from  heaven  shall  be  the  pattern  of 
the  saints,  raised  at  the  last  day.  As  the  soul  of  the  man 
Christ  came  down  from  heaven,  and  assumed  a  body  on 
earth ,  so  the  souls  of  the  saints  shall  come  from  heaven, 
and  assume  their  immortal  bodies  on  earth.  The  parallel 
of  bearing  the  image  of  the  first  and  second  Adam  is  just. 
And  our  Lord  or  his  apostles  could  not  have  expressed 
his  literal  descent  from  heaven  in  plainer  words. 

"  The  bread  of -God  is  he  which  cometh  down  from 
heaven,  and  giveth  life  unto  the  world."— John,  vi.  33. 
"  I  came  down  from  heaven  not  to  do  my  own  will,  but  the 
will  of  him  that  sent  me." — ver.  38.  God  always  does 
his  own  will ;  and  is  never  sent  down  from  heaven.  There 
is  no  one  who  can  send  him.  If  Christ's  soul  did  not  pre- 
exist in  heaven,  how  could  he  be  sent  down  from  heaven, 
to  do  either  his  own  will,  or  the  will  of  another  who  sent 
him  1  But  he  is  express  in  asserting  that  he  was  there 
before  he  came  down.  "  What  and  if  ye  shall  see  the  Son 
of  man  ascend  up  where  he  was  before  ?" — ver.  62.  Does 


104  GOD  is  ONE; 

the  common  theology  believe  this  of  "  the  Son  of  man  T' 
Not  at  all.  It  denies  that  "  the  Son  of  man"  ever  was  up 
in  heaven  before  !  or,  that  he  ever  came  down  from  heav- 
en !  or  that  he  so  much  as  existed  !  It  does  indeed  pre- 
tend that  the  Eternal  Son,  the  second  person  who  is  God 
Supreme  is  "the  Son  of  man,"  and  pre-existed.  If  this 
be  true,  then  man  is  the  Father  of  God ;  and  God  is  the 
Son  of  man.  This  is  pagan  theology.  It  reverses  the 
theology  of  the  bible,  which  represents  God  as  the  Father 
of  man.  "  He  that  ascended  up  on  high,  descended  first  to 
the  lower  parts  of  the  earth.  He  that  descended,  is  the  same 
also  that  ascended  up  far  above  all  heavens." — Eph.  iv.  9. 

"  I  came  forth  from  the  Father,  and  am  come  into  the 
world :  again,  I  leave  the  wrorld  and  go  to  the  Father." — 
John,  xvi.  28.  "  Glorify  thou  me,  O  Father,  with  thy  own 
self,  with  the  glory  which  I  had  with  thee  before  the  world 
was." — John,  xvii.  5.  How  plain,  if  the  soul  of  Christ  was 
"  the  first  born  of  every  creature?" — Col.  i.  15.  And  if, 
as  first  born  Son,  he  had  glorious  dignity  with  his  Father 
in  heaven  before  the  world  was  ?  and  in  all  the  following 
ages,  till  he  divested  himself  of  it  at  his  incarnation  ?  "  Fa- 
ther I  have  finished  the  work  on  earth  which  thou  sentest 
me  to  do  :  I  have  delighted  to  do  thy  will,  O  my  God." — 
Ps.  xl.  ".  And  now,  O  Father,  take  me  to  thee  in  heaven 
where  I  was  :  glorify  me  with  the  glory  which  I  had  in  the 
beginning :  my  days  or  abasement  are  accomplished  :  let 
the  splendor,  and  riches,  and  form  of  God  which  I  had 
with  thee  before  the  world  was,  be  restored." 

That  it  was  the  created  nature,  and  not  the  divine,  which 
was  thus  glorified  in  its  pre-existent  state,  is  clear  from 
John,  xvii.  24 — "  Father,  I  will  that  they  be  with  me,  that 
they  may  behold  my  glory  which  thou  hast  given  me :  for 
thou  lovedst  me  before  the  foundation  of  the  world."  This 


AND  NOT  THREE.  105 

would  te  a  very  inapt  thing  for  Christ  to  say  as  to  his  di- 
vine nature.  It  would  make  his  Divinity  quite  a  different 
thing  from  the  divinity  of  the  Father ;  and  quite  inferior : 
so  inferior  as  to  have  his  glorious  honors  given  to  him. 

Christ's  Divinity  had  no  glory  given  to  him :  and  he  nev- 
er prayed  to  be  restored  to  any  glory  of  which  he  had 
been  disrobed ;  neither  had  his  Divinity  any  Father  to 
pray  to :  neither  was  the  Divinity  in  need  of  any  thing  : 
nor  did  he  ever  offer  any  prayer  to  any  God  or  Person. 
And  it  is  infinitely  impossible  that  he  ever  will,  world  with- 
out end. 

Our  Lord  Jesus  really  emptied  himself  of  peculiar  glo- 
ries which  he  possessed  in  a  pre-existent  state.  Scrip- 
ture leads  us  so  certainly  into  this  sentiment,  that  trinita- 
rians  are  obliged  to  describe  God  the  Father  as  parting 
with  his  Son  (as  Divinity)  out  of  his  bosom.  They  rep- 
resent the  Son  (as  Divinity^  leaving  the  bosom  of  the  Fa- 
ther: (as  Divinity)  quitting  the  felicities  of  the  upper 
world :  (as  Divinity)  laying  by  his  glorious  estate ;  part- 
ing with  heaven ;  coming  down  to  earth :  (as  Divinity) 
born  of  woman,  making  prayers  in  his  distresses ;  and 
wishing  to  get  back,  so  soon  as  'the,  will  of  him  who  sent 
him  would  permit,  to  the  glory  which  he  had  with  the  Fa- 
ther before  the  world  was.  All  this  is  infinitely  impossi- 
ble in  reference  to  the  Divinity  of  Christ :  but  fitly  repre- 
sents the  humiliation  of  his  pre-existent  soul. — Vid.  "Watts 
p.  594. 

"  That  very  being  which  came  down  from  heaven  is  re- 
presented as  having  a  will  different  from  the  will  of  God  j 
and  therefore  he  must  be  inferior  to  God.  Now  this  could 
be  no  other  than  the  will  of  his  human  soul.  At  his  ago- 
nies and  passion  he  had  such  a  will,  when  he  manifested 

the  innocent  reluctance  of  human  nature  at  first ;  but  af- 

N 


106  GOD  is  ONE; 

terwards  said, '  Father,  not  my  will,  but  thy  will  be  done/ 
Luke,  xxn.  42.  Now  it  would  sound  very  harsh  to  rep- 
resent Christ  as  God,  saying,  I  came  from  heaven,  not  to 
do  my  own  will,  but  the  will  of  him  who  sent  me :  when  it 
is  eternally  impossible  that  the  Godhead  of  Christ  should 
have  arwill,  different  from  the  will  of  another  who  sent  his 
Godhead." — Ibid.  This  would  decidedly  make  two  divine 
persons ;  two  Supreme  Gods. 

"  In  the  same  manner  our  Lord  speaks  in  prophecy,  <  I 
delight  to  do  thy  will,  O  my  God :  yea,  thy  law  is  within 
my  heart'  (a  law  that  he  should  come  in  the  flesh,  and  be 
made  a  sin  offering.)  This  prophecy  is  cited  in  Heb.  x — 
*  When  he  cometh  into  the  world,  he  saith,  Sacrifice,  and 
burnt  offering,  thou  wouldst  not,  but  a  body  hast  thou  pre- 
pared me : lo  I  come  to  do  thy  will,  O  God.'  This 

seems  the  proper  language  of  his  human  soul ;  not  of  his 
Divinity.  Those  who  refuse  to  expound  this  of  his  pre- 
existent  soul,  apply  it  to  his  Divinity  'in  his  inferior  or  del- 
egated character  as  mediator ;  and  as  the  Father's  servant 
employed  in  this  grand  errand." — Ibid. 

But  it  is  eternally  impossible  that  his  Divinity  should 
have  "  a  delegated  character,"  or  an  "  inferior  character  ;" 
or  be  "  servant ;"  or  sent  on  "  an  errand."  And  now,  as 
always,  we  are  compelled  to  observe  that  they  who  do  not 
acknowledge  the  true  personal  character  of  the  man  Jesus, 
his  pre-existence,  his  mediatorship,  and  his  "  pre-emi- 
nence in  all  things ;"  do  necessarily  degrade  his  Divinity 
also. 

"  Neither  let  us  tempt  Christ  as  some  of  them  also 
tempted,  and  were  destroyed  of  serpants." — I.  Cor.  x.  9. 
"  Ye  know  the  grace  of  our  Lord  Jesus  Christ,  that  though 
he  was  rich,  yet  for  your  sakes  he  became  poor." — II.  Cor. 
viii.  9.  The  literal  person  who  was  rich  in  heaven,  be- 


AND  NOT  THREE.  107 

came  poor  on  earth.  "  If  to  evade  this,  any  one  will  say, 
he  was  rich  as  God,  and  poor  as  man  ;  Bishop  Fowler  an- 
swers :  this  is  such  a  strain  and  force  upon  scripture,  that 
it  looks  like  laying  hold  upon  any  thing  at  a  dead  lift." 

"  Who  being  in  the  form  of  God,  thought  it  not  robbery 
to  be  like  God  (to  exist  on  in  the  form  of  God  :)  but  made 
himself  of  no  reputation and  was  made  in  the  like- 
ness of  men." — Phil.  ii.  6.  The  adjective  "  equal,"  found 
in  this  verse,  in  our  translation,  originated  with  the  trini- 
tarians.  There  is  no  Greek  adjective  corresponding  with 
it,  meaning  "  equal,"  or  meaning  any  thing  else. 

"  Who  is  the  image  of  the  invisible  God,  the  first  born 
of  every  creature  :  for  by  him  were  all  things  created ; 
and  he  is  before  all  things." — Col.  i.  15.  He  must  have 
been  before  all  things,  if  he  created  them.  But  how  c$>uld 
he  create  them  ?  Is  not  God  the  creator  ?  Heb.  i.  2,  will 
answer — "  His  Son,  whom  he  hath  appointed  heir  of  all 
things,  by  whom  also  he  made  the  worlds." 

"  Christ  is  *  the  first  born  of  every  creature.'  Much 
art  and  criticism  have  be*en  employed  to  apply  these  words 
to  the  divine  nature,  by  an  unusual  construction.  But  sup- 
pose his  soul  to  exist  thus  early ;  and  he  is  '  the  first  born 
of  every  creature'  literally :  and  he  is  literally  *  the  begin- 
ning of  the  creation  of  God,'  as  he  styles  himself,  Rev.  Hi. 
14."— Watts,  p.  609. 

All  the  passages  which  represent  Christ  before  his  in- 
carnation, in  a  nature  inferior  to  the  supreme  God ;  ne- 
cessarily lead  us  to  believe  the  pre-existence  of  his  human 
soul.  His  Divinity  is  nothing  less  than  God  Supreme.  In 
the  old  testament,  Christ  is  sometimes  represented  as  Je- 
hovah :  and  sometimes  as  a  man,  angel  of  the  Lord,  Cap- 
tain of  the  Lord's  hosts :  visible  to  patriarchs,  conversing 
with  Abraham,  wrestling  with  Jacob,  encouraging  Joshua, 


1 
108  GOD  IS  ONE  J 

Gideon,  and  others.  His  pre-existent  soul  is,  in  the  old 
testament,  represented  as  having  both  natural  and  deputed 
powers,  superior  to  those  of  other  angels.  He  was  Mi- 
chael :  i.  e.  "  who  is  like  to  God  ?"  He  was  "  angel  of  God's 
presence,"  prince  of  angels  or  archangel :  still  a  spirit  suit- 
ed to  a  state  of  union  with  a  human  body  ,  as  well  as  un- 
ion with  God.  For  at  times  from  the  beginning  he  assum- 
ed a  body  with  the  natural  acts  and  appetites  of  a  man. 
And  as  a  man  he  was  often  sent  to  perform  acts  and  ser- 
vices for  the  people ;  some  of  which  were  quite  too  low 
for  the  dignity  of  Supreme  God.  He  appeared  to  the  pa- 
triarchs as  a  man  ;  in  the  character  of  a  messenger  :  and 
consequently  in  a  nature,  and  in  a  character,  distinct  from 
Jehovah.  Divinity  is  not  man  or  messenger. 

Urns  when  Israel  blessed  the  two  sons  of  Joseph,  he 
said,  "  The  God  which  fed  me  all  my  life  long  unto  this 
day ;  The  Angel  which  redeemed  me  from  evil,  bless  the 
lads." — Gen.xlvui.  15.  Here  the  uncreated  and  the  cre- 
ated persons,  the  Divinity  and  Humanity,  the  Sender  and 
sent,  the  God  and  man,  are  jointly  addressed  by  our  father 
Jacob.  The  common  theology  says  that  as  man,  he  did 
not  yet  exist.  Jacob  knew  better  :  for  he  had  wrestled 
with  him ;  and  seen  him  ;.  and  prayed  to  him  for  his  bless- 
ing. He  knew  him  to  be  a  glorious  angel  or  spirit,  in 
whom  God  dwelt ;  and  by  whom  he  pronounced  words, 
and  performed  acts  of  judgment  and  mercy.  Seeing  him, 
he  says  he  "  saw  God  face  to  face :  and  made  supplication 
to  him." 

With  this  agrees  Exod.  xxm.  20  ;  where  God  says  to 
Moses,  "  Behold  I  send  an  angel  before  thee  to  keep  thee 
in  the  way.  Obey  his  voice.  Provoke  him  not.  For  he 
will  not  pardon  your  transgressions.  For  my  name  is  in 
him."  Here  the  angel  is  sent  by  God ;  and  is  consequent- 


AND  NOT  THREE.  109 

ly  inferior  to  God.  Yet  he  must  be  obeyed  with  rever- 
ence. For  he  would  punish  or  pardon.  How  so  ?  For 
the  same  reason  that  he  could  forgive  sins  in  the  days  of 
his  humiliation.  "  My  name  is  in  him." 

His  pre-existent  soul  united  to  Divinity,  is  called  "  The 
Angel  of  his  presence."  "  In  all  their  affliction,  he  was 
afflicted :  and  the  angel  of  his  presence  saved  them.  And 
he  carried  them  all  the  days  of  old." — Isai.  Ixiii.  9. 

Whoever  will  read  the  first  chapters  of  Genesis,  may 
easily  perceive  that  God  having  created  all  things  by  Je- 
sus Christ,  appeared  to  Adam  and  Eve  visibly  as  a  man : 
conversing  with  a  human  voice :  in  a  bodily  shape  :  and 
thus  made  it  known  that  he  had  formed  them  in  what  he 
called  "our  image."  God's  Logos,  his  speaker,  who  said, 
"  Let  us  make  man  in  our  image,"  is  by  Paul  declared  to 
be  "the  image  of  the  invisible  God."  He  made  our  first 
parents  in  his  image,  even  as  to  their  bodies  and  organs  of 
speech  and  living  spirits;  as  well  as  with  "knowledge, 
righteousness,  and  holiness,"  resembling  those  perfections 
in  the  boundless  God.  How  else  could  such  dialogues  be 

o 

carried  on  ?  How  could  Adam  and  his  wife  seek  to  hide 
themselves  from  his  presence,  if  he  had  not  manifested  a 
visible  presence?  or  how  know  his  voice,  if  he  had  not 
conversed  with  them  by  a  human  voice?  The  man  Jesus 
was  as  visible  to  them  as  we  are  visible  to  one  another :  and 
unquestionably  he  was  surrounded  by  the  resplendent 
brightness  with  which  he  is  described  in  his  now  glorifi- 
ed state,  in  the  book  of  Revelation  :  and  in  which  he  was, 
in  a  less  degree,  surrounded,  on  the  mount  of  transfigura- 
tion. 

In  this  effulgence  he  appeared  on  mount  Sinai,  when 
Moses  and  the  seventy  elders  "  saw  God."  And  as  Moses 
caught  some  of  this  luminous  brightness,  we  cannot  doubt 


110  GOD  is  ONE; 

but  our  parents  before  the  fall,  were  shrouded  in  its  splen- 
dor. And  the  departure  from  them  of  this  effulgence,  on 
their  transgression,  was  among  the  "  signs  of  woe  that  all 
was  lost."  In  a  moment  they  wrere  ashamed  of  their  na- 
kedness :  and  sought  to  avoid  the  face  of  God,  by  hiding 
themselves  among  the  trees  of  the  garden. 

The  Great  God  was  accustomed  of  old  to  appear  with  a 
bright  cloud,  or  flame  of  fire :  and  from  this  proceeded  a 
voice,  assuming  the  awful  names  of  Jehovah,  God  of  Israel, 
I  am  that  I  am.  Whence  all  who  saw  and  heard,  knew 
that "  THE  LORD  was  there."  Sometimes,  however,  amidst 
this  fire,  was  the  form  of  a  real  MAN,  called  the  angel. 
This  was  the  MAN  afterwards  called  Jesus  of  Nazareth. 

So  it  was  when  he  passed  before  Moses,  who  had  pray- 
ed ;  "I  beseech  thee,  shew  me  thy  glory."  He  put  Mo- 
ses in  the  cleft  of  a  rock ;  that  by  his  intervening  hand  he 
might  prevent  Moses  from  seeing  his  face,  which  now 
shone  writh  an  effulgence  too  bright  for  his  organs  of  vis- 
ion :  and  having  passed  him,  allowed  him  to  see  his  back 
parts,  which  shone  with  more  endurable  rays.  He  pro- 
claimed at  the  same  time,  his  Divinity,  and  his  very  heart. 
"  The  LORD  God :  merciful  and  gracious ;  long  suffering : 
abundant  in  goodness  and  truth :  keeping  mercy  for  thou- 
sands :  forgiving  iniquity,  transgression,  and  sin :  and  who 
will  by  no  means  clear  the  impenitent." — Exod.  xxxiu. 
At  a  time  just  before  this,  "  All  the  people  saw  the  cloudy 
pillar  at  the  tabernacle  afar  off  from  the  camp  :  and  Moses 
went  into  the  tabernacle :  and  the  Lord  spake  to  Moses 
face  to  face,  as  a  man  speaketh  unto  his  friend." 

He  who  is  here  called  "  Lord  •"  even  the  speaker  who 
talked  with  Moses  face  to  face :  is  by  Stephen,  Acts,  vii.  38, 
called  "  the  angel :"  "  the  angel  which  spake  to  Moses  in 
the  wilderness."  Now  we  can  say,  "  the  angel"  or  mes- 


AND  NOT  THREE.  1 1  1 

senger  wuu  spake  to  Moses  face  to  face,  is  the  pre-existent 
soul  of  Jesus  Christ,  in  a  body  temporarily  assumed.  But 
if  we  say  "  the  angel"  was  the  Divinity  of  Christ,  we  forget 
what  Divinity  is.  We  are  tainted  with  the  spirit  of  those 
who  "  changed  the  glory  of  the  uncorruptible  GOD,  into  an 
image  made  like  to  corruptible  man,  and  to  birds,  and  four 
footed  beasts,  and  creeping  things." — Rom.  i.  23.  Other- 
wise we  could  not  call  Divinity  "  the  angel :"  "  sent :"  mes- 
senger. 

It  was  the  pre-existent  Logos  in  a  human  form,  that 
dwelt  in  this  brightness  in  the  wilderness,  and  was  "the 
angel :"  and  it  was  the  Divinity  which  dwelt  in  this  man ; 
or  this  angel.  For  at  times  he  assumes  the  awful  names 
of  Divinity :  and  at  times,  inferior  names  and  titles.  God 
and  man  are  united. 

And  how  are  the  glories  of  the  man  Christ  Jesus  over- 
looked, when  all  these  historical  facts  are  overlooked  ?  and 
even  his  ancient  existence  denied  1  and  when  the  ancient 
decree  is  forgot,  "  Thou  art  my  Son  ;"  "  sit  thou  at  my 
right  hand  •"  "  rule  thou  in  the  midst  of  thine  enemies  5" 
make  them  thy  footstool  ?  Not  only  his  ancient,  but  his 
present  regency  over  saints,  and  over  the  uttermost  parts 
of  the  earth,  is  unobserved.  H*1*' 

If  the  Son  did  not  yet  exist,  and  the  second  psalm  is  on- 
ly a  prediction  that  God  would  have  a  Son  ages  hence  -7 
why  were  the  ancient  kings,  and  judges,  and  dwellers  on 
the  earth  enjoined,  "  Kiss  the  Son,  lest  he  be  angry,  and  ye 
perish  from  the  way,  when  his  wrath  is  kindled  but  a  little : 
blessed  are  all  they  that  put  their  trust  in  him?" — Ps.  ii.  12. 

And  how  is  the  Divinity  of  Christ  lowered  down  by  the 
theology  which  denies  the  pre-existence  of  the  Son,  the 
first  born  of  creatures'?  His  Divinity  is  lowered  to  the 
rank  of  Son,  angel,  sent :  receiving  law  and  commission  as 


112  GOP  i#  ONE; 

prophet,  priest,  king  on  my  right  hand :  acting  a  part  sub- 
ordinate to  another  person  who  is  economically  his  supe- 
rior, and  really  his  equal.  Does  his  Divinity  lose  his 
jealousy  for  his  great  name  thus  ?  Quite  impossible. 

Is  it  not  beneath  the  grandeur  of  all  that  belongs  to 
Godhead  to  come  down  and  supply  the  place  of  a  human 
soul  for  the  actions  of  animal  nature  ?  Did  an  Eternal 
Person  in  GOD,  become  an  angel,  and  animate  a  body 
which  appeared  to  the  ancients,  to  Moses,  and  the  elders 
of  Israel  ?  And  did  this  invisible  God  suffer  himself  to 
be  called  a  man?  and  one  sent  on  an  errand?  Did  Al- 
mighty GOD  animate  a  body,  and  walk  with  two  other  an- 
gels, himself  an  angel  too  ?  and  visit  Abraham  ?  and  tarry 
with  him  several  hours  under  a  tree  1  while  Sarah  made 
cakes,  and  dressed  a  calf  for  GOD  to  eat  1  And  did  GOD 
eat  of  the  cakes  and  of  the  calf  dressed  with  butter  and 
milk  ?— Gen.  xvin.  Vid.  Watts. 

Did  Jehovah  the  second  person  wrestle  with  Jacob 
in  human  limbs  1  and  spend  a  good  part  of  the  night  thus 
wrestling,  till  break  of  day  1 — Gen.  xxxu.  And  why  is 
he  called  "a  man  1" — ver.  24.  And  an  "  angel?" — Hos. 
xn.  4.  God  Supreme,  whether  as  first,  second,  or  third 
person,  is  not  a  man ;  or  angel ,  or  servant. 

At  the  same  time  the  angel  in  question  was  not  a  com- 
mon angel.  For  then  the  high  claims  and  titles  of  Di- 
vinity could  not  have  issued  from  his  mouth  in  connec- 
tion with  the  inferior  titles  of  a  man  and  messenger.  But 
being  the  pre-existent  soul  of  Christ,  God's  first  begotten 
Son  in  heaven,  even  "  the  angel  of  his  presence,"  "  in 
whom  was  his  name,"  or  himself;  all  is  intelligible ;  all  is 
becoming  and  wise* 

The  same  angel  came  and  sat  under  an  oak  and  con- 
versed familiarly  with  Gideon  j  and  tarned  while  Gideon 


AITD  NOT  -THREE,  113 

*  •*  ""''•  *  *  * 

made  ready  a  kid,  and  unleavened  cakes,  and  broth  in  a 
pot,  and  presented  them  unto  him  under  the  oak. — Judg- 
es 6. 

I  know  not  one  passage  of  scripture  which  will  author- 
ise the  belief  that  one  part  of  the  Godhead,  detached  and 
sent  down  another  part  of  the  Godhead :  or  that  a  second 
person  in  God  and  equal  to  the  Father,  was  ever  sent 
down  from  heaven  to  earth  to  do  any  thing :  still  less  to 
sit  under  an  oak  in  a  visible  shape :  or  to  eat  veal,  and  but- 
ter, and  milk :  or  to  wrestle :  or  to  stand  on  a  wall  with  a 
plumb-line  in  his  hand :  or  as  "  God  in  a  diminished  condi- 
tion" to  obey  or  suffer :  or  to  pray  to  his  Father  to  restore 
to  him  "  the  glory  which  he  had  with  the  Father  before 
the  world  was." 

I  do  not  believe  that  a  "  Son  begotten,  not  made,  being 
of  one  substance  with  the  Father,  very  God  of  very  God, 
came  down  from  heaven,  and  was  incarnate  by  the  Holy 
Ghost  of  the  virgin  Mary ;  and  for  us  men  was  crucified, 
and  buried,  and  rose  again :"  and  that  this  Eternal  Son  be- 
ing the  second  Person  in  the  trinity,  after  his  resurrection 
from  the  dead,  "  ate  a  piece  of  broiled  fish  and  of  an  honey 
comb."  Such  mysteries  need  to  be  set  fo^h  with  much 
cautious  verbosity.  For  when  the  subject  is  stripped  of 
its  mystical  dress,  and  presented  naked  and  without  dis- 
guise ;  we  lose  all  reverence  for  it.  While  we  ascribe  di- 
vine characters  to  a  created  nature,  and  inferior  charac- 
ters to  the  divine ;  we  can  collect  darkness  around  our- 
selves ;  and  with  Harpocrates  crying,  "  It  is  a  mystery :  be 
silent !"  we  can  feel  reverence.  But  taking  the  bible  for 
our  guide  without  the  creeds;  and  the  mysteries  are 
scattered  :  "  God  is  light :"  and  we  are  ashamed  of  the 
illusions  in  which  our  senses  are  abjured,  and  our  reason 

lost. 

O 


114  GOD  is  ONE; 

With  the  scriptures  before  me,  I  cannot  credit  a  scheme 
of  theology  which  lowers  so  immeasurably  the  Majesty  of 
Christ's  Divinity.  Nor  can  I  credit  a  scheme  which  hides 
from  our  view  his  pre-existent  humanity  :  the  riches  he 
exchanged  for  poverty :  "  the  form  of  God"  which  without 
"  robbery"  he  might  have  continued ;  and  which  he  volun- 
tarily exchanged  for  "  the  form  of  a  servant :"  and  his 
yielding  up  his  life  for  his  enemies,  when  he  could  have 
commanded  more  than  twelve  legions  of  his  angels  to  de- 
stroy them  in  a  moment. 

While  we  overlook  the  glory  which  "  the  first  begotten 
of  every  creature"  had  with  the  Father  before  the  world 
was ;  and  his  mighty  agency  in  conducting  the  affairs  of 
the  world  from  the  morning  of  time ;  we  are  wont  to  with- 
hold from  him  the  glory  which  is  his  due  in  his  present 
regency  over  all  the  earth,s  I  mean  the  man  Christ  Jesus. 
The  common  theology  questions  his  capacity  to  judge  the 
world :  and  urges  this  as  an  argument  (instead  of  the  true 
arguments)  for  his  Divinity.  It  says  that "  that  man  whom 
God  hath  ordained,"  "  by  whom  he  will  judge  the  world," 
"  to  whom  he  hath  committed  all  judgment ;"  cannot  know 
all  the  secrets  of  the  countless  millions  which  will  stand 
before  him.  it  maintains  that  his  Divinity  only  will  know 
all  the  merits  and  demerits  of  those  millions :  and  that  the 
Man  who  will  act  as  visible  judge,  will  act  in  the  dark ;  when 
he  shall  say,  "  Come  ye  blessed ;"  and  "  depart  ye  cursed." 

Governor  Festus  said  of  Paul  his  prisoner,  "  It  seemeth 
unreasonable  to  me  to  send  a  prisoner  to  Augustus,  and 
not  withal  to  signify  the  crimes  laid  against  him." — Acts, 
xxv.  27.  And  will  the  Man  Jesus  doom  sinners  to  an 
eternal  hell,  and  not  know  exactly  for  what  ?  Is  not  this 
degrading  that  Man  by  whom  God  will  judge  the  world  in 
righteousness?" 


AND  NOT  THREE.  115 

And  is  it  thus  that  as  ministers  of  the  word,  we  are  to 
set  forth  the  peculiar  honors  of  the  "  One  Mediator  between 
God  and  men,  the  Man  Christ  Jesus  1"  qualifications  and 
pre-eminences  which  belong  to  his  sacred  soul  and  body  ? 
powers  and  authorities  derived  to  the  Man  from  his  exal- 
tation to  the  throne  in  heaven ;  and  from  his  union  with 
Godhead? 

We  may  not  always  find  it  easy  to  say  exactly  how  far 
the  human  nature  is  the  immediate  subject  of  some  sublime 
actions  and  honors  ;  and  how  far  they  must  be  ascribed  to 
the  in-dwelling  Divinity.  Nor  do  we  always  precisely 
mark  the  boundaries  of  the  rainbow.  Yet  scripture  has 
clearly  taught  the  exaltation  of  our  nature  in  the  Man  Je- 
sus to  the  right  hand  of  God ;  and  to  inconceivable  knowl- 
edge and  power  and  splendor.  And  do  we  honor  him  whom 
the  Father  delights  to  honor ;  when  we  refuse  to  learn 
his  personal  glories,  his  reign  in  heaven,  and  his  mediato- 
rial government  over  all  the  earth  1  Jesus  our  prophet  has 
never  taught  us  to  strain  one  line  of  his  word  in  order  to 
exalt  his  Deity,  or  sink  his  Humanity.  And  when  we  take 
the  liberty  to  do  so ,  we  invariably  degrade  both  his  Divini- 
ty and  Humanity.  Do  we  not  dishonor  our  blessed  Savior 
when  we  refuse  to  read  the  distinct,  though  united  hortors 
of  both  ?  Do  we  not  leave  the  example  of  inspired  men  ? 

Peter  in  his  first  sermon,  Acts  ii,  speaks  of  Christ,  "  ex- 
alted by  the  right  hand  of  God." — ver.  33.  Who  is  thus 
exalted  ?  "  Jesus  of  Nazareth,  a  man  approved  of  God." — 
ver.  22.  Whose  Son  ?  "  Of  the  seed  of  David  as  to  the 
flesh." — ver.  30.  Whose  Lord  1  David's  as  to  his  spirit. 
For  Peter  quotes  the  Psalm  in  which  David  says,  "  The 
LORD  said  unto  my  Lord."  Still  Peter  says,  he  was  the 
"  man  that  was  taken  and  crucified  and  slain." — ver.  23. 
*  The  man  whom  God  raised  from  the  dead.'*— -ver.  32. 


116  GOD  is  ONE; 

The  man  *  whose  soul  (not  whose  Divinity)  was  not  left 
in  hades :'  nor  '  his  flesh'  left  in  the  grave  long  enough 
to  *  see  corruption.' — ver.  31.  This  man  'was  exalted 
by  the  right  hand  of  God.'— ver.  33. 

This  man  is  expressly  called  the  Mediator  in  scripture  : 
whereas,  Christ  as  God,  is  never  expressly  called  the  Me- 
diator. *  There  is  One  God,  and  One  Mediator  between 
God  and  men,  The  Man  Christ  Jesus.' — I.  Tim.  ii.  5.  (Ap- 
pendix M.) 

This  man  was  'the  holy  child  Jesus,'  whom  God  anoint- 
ed, and  '  made  both  Lord  and  Christ :'  against  whom  the 
heathen  raged,  when  they  'were  gathered  together  against 
The  LORD,  and  against  His  Christ.' — Acts,  iv.  25,  26,  27. 
WHY  WAS  THIS  MAW  EXALTED  1 

As  a  reward  of  his  labors  and  sufferings.  '  Therefore 
shall  he  divide  the  spoil  with  the  great,  because  he  poured 
out  his  soul  unto  death.' — Isa.  liii.  10.  How  high  is  he 
exalted  ?  '  He  humbled  himself,  and  became  obedient  un- 
to death.  Wherefore  God  hath  highly  exalted  him,  and 
given  him  a  name  which  is  above  every  name ;  that  at  the 
name  of  Jesus,  every  knee  should  bow,  of  things  in  heav- 
en, and  things  on  earth,  and  things  under  the  earth  ;  and 
that  every  tongue  should  confess  that  Jesus  Christ  is  Lord, 
to  the  glory  of  God  the  Father.'— Phil.  ii.  8.  He  was  Da- 
vid's Lord  of  old.  But  his  Lordship  is  extended.  He  is 
'  Prince'  not  only  '  of  the  kings  of  the  earth :' — Rev.  i.  5  : 
but '  exalted  far  above  all  principalities  and  powers  in  the 
heavenly  places:' — Eph.  i.  21 :  and  even  demons  and  satan 
are  so  perfectly  subject  to  him,  that  at  his  order,  they  fall 
like  lightning  from  their  usurped  thrones. 

*  Thou  art  worthy  to  take  the  book,  and  to  open  the  seals. 
For  thou  wast  slain :  and  hast  redeemed  us  to  Gotl  by  thy 
blood.'— Rev.  v.  9. 


AND  NOT  THREE.  1 1 7 

Divinity  was  not  'slain.'  Divinity  is  not  exalted  and 
rewarded,  because  humanity  '  was  slain.'  Nor  can  Divin- 
ity be  exalted  at  all :  save  in  the  esteem  of  creatures.  The 
sufferings  of  the  man  cannot  be  rewarded  by  elevating  the 
station  or  enlarging  the  rights  of  the  independent  God. 

The  man  Jesus,  expressly  caHed  '  The  Son/  knew  not 
the  day  of  judgment  when  he  was  on  earth.  He  has  now 
a  scene  of  futurities  spread  out  before  him,  to  which  we 
can  prescribe  no  limits :  except  that  he  is  not  omnicient. 
The  book  of  the  Revelation  begins  with  t.he  declaration 
that '  God  gave  to  Jesus  Christ  the  knowledge  of  things 
which  must  come  to  pass.'  *  The  Lion  of  the  tribe  of  Ju- 
dah  hath  prevailed  to  open  the  book,  and  to  loose  the 
seals.' — Rev.  v.  5.  '  The  lamb  that  was  slain,  having  sev- 
en horns  and  seven  eyes,  which  are  the  seven  spirits  of 
God,  came  and  took  the  book  out  of  the  right  hand  of  him 
that  sat  on  the  throne,  and  opened  the  seals.' — ver.  6.  The 
Lamb  is  the  offering  for  sin  j  the  man :  not  God.  He  must 
needs  understand  the  divine  counsels  by  which  the  church 
and  the  world  are  to  be  governed  till  all  enemies  are 
brought  under  his  feet.  For  with  his  unknown  powers, 
and  as  mediator,  and  as  united  to  Divinity,  it  is  given  to 
him  to  reign  over  the  nations,  and  to  judge  the  world.  Di- 
vinity knew  all  that  was  in  the  prophetic  book,  while  it  was 
yet  sealed. 

Observe  that  he  is  declared  '  Worthy  to  open  the  seals,' 
on  this  account,  viz:  'he  has  redeemed  us  to  God  by  his 
blood.' — ver.  9.  Surely  it  was  not  Godhead ,  nor  any  sup- 
posed Person  in  Godhead,  that  was  converted  into  a 
'  Lamb'  and  shed  his  '  blood'  for  transgressors.  Yet  Paul 
says,  'God's  mighty  power  set  him  at  his  own  right  hand 
in  heavenly  places,  far  above  all  principality  and  power  and 
might  and  dominion  and  every  name  that  is  named,  not 


118  GOD  IS  ONE  J 

only  in  this  world  but  also  in  the  world  to  come  :  and  hath 
put  all  things  under  his  feet.'  And  that  the  mighty  pow- 
er of  God  raised  him  from  the  dead. — Eph.  i.  20.  Whose 
God  set  him  at  his  own  right  hand?  Verse  17  answers. 
'  The  God  of  our  Lord  Jesus  Christ.' 

Here  I  ask  in  reference  to  these  identical  passages. 
Does  The  Son  of  God,  our  Lord  Jesus  Christ,  mean  The 
Man  ?  Or,  the  second  person  The  Eternal  Son  in  the 
substance  of  God,  and  his  *  Equal  in  power  and  glory?'  If 
the  latter,  then  God  the  Father  is  not  only  Father  to  God 
the  Son ;  but  he  is  God  to  God  the  Son.  And  God  the  Son 
has  received  by  way  of  gift, f  all  power  in  heaven  and  earth :' 
and  it  was  given  to  God  the  Son  as  a  reward  of  his  humil- 
iation and  labors  and  sufferings,  when  he  was  in  the  lowly 
condition  of  a  '  Lamb'  led  forth  to  the  slaughter :  and  the 
Father's  ( mighty  power  wrought  in  Jehovah  the  Son? 
when  he  raised  him  from  the  dead,  and  set  him  at  his  own 
right  hand.'  Do  we  honor,  or  dishonor  God  by  ascribing 
to  him,  such  an  abasement  and  advancement?  such  con- 
traction and  expansion?  such  an  accursed  death  and  de- 
pendent resurrection  ? 

Watts  says,  '  If  we  do  not  suppose  it  to  be  the  human 
nature  which  is  endued  with  authority,  we  shall  be  forced 
to  interpret  this  text  thus,  viz :  God  raised  the  human  na- 
ture from  the  dead,  and  set  his  human  nature  at  his  own 
right  hand  5  i.  e.  on  high  above  the  clouds  :  and  put  all 
things  under  the  feet  of  his  divine  nature :  which  seems 
but  a  shifting  and  evasive  exposition.  No  man  who  reads 
it  with  an  unbiased  mind,  would  use  this  strange  inter- 
pretation.'— p.  549. 

All  powers  and  authority  are  inherent  in  God,  and 
without  gift.  The  inferior  nature  which  is  capable  of  re- 
ceiving rewards  and  gifts,  is  not  equal  with  the  Father  in 


AND  NOT  THREE.  119 

power  and  glory.    So  thought  Paul.     Rom.  xiv.  9 — '  To 
this  end  Christ  both  died,  and  rose,  and  revived,  that  he 
might  be  Lord  both  of  the  dead  and  living.' 
HIS  POWERS. 

It  may  be  asked,  How  can  he  exercise  Lordship  over 
the  *  dead  and  living  ?' 

This  question  needs  not  to  be  asked  ,  since  God  says, 
it  is  so.  We  readily  admit  that '  the  Son  who  knew  not 
the  day  of  Judgment,  and  could  of  himself  do  nothing ;'  and 
who  *  both  died  and  revived  ;'  is  still  not  omnicient.  His 
mediatorial  dominion  to  which  he  is  exalted,  does  not  ex- 
tend, like  the  dominion  of  pure  Divinity,  to  the  boundless 
infinitude  of  space  ;  and  to  worlds  brought  to  our  view  by 
modern  astronomy.  *  There  is  one  mediator  between  God 
and  men  :'  not  between  God  and  the  inhabitants  of  distant 
worlds.  '  Ask  of  me,  and  I  shall  give  thee  the  heathen  for 
thine  inheritance,  and  the  uttermost  parts  of  the  earth  for 
thy  possession/  The  dominion  of  him  who  *  died  and  re- 
vived' clearly  extends  to  our  world  and  race  ;  and  to  the 
enemies  of  our  race  :  and  to  the  heavens  which  contain  his 
legions,  of  angels  whom  he  sends  as  ministering  spirits  to 
the  heirs  of  salvation.  What  concerns  us,  concerns  Christ. 
For  we  are  his  ;  and  he  is  set  over  us  as  Lord.  '  Let  all 
the  house,  of  Israel  know  assuredly  that  God  hath  made 
that  same  Jesus  whom  ye  crucified,  both  Lord  and  Christ.' 
— Acts,  ii.  36.  He  therefore  controls  all  beings  and  events 
which  promote  or  obstruct  our  salvation. 

Within  these  limits  are  contained  all  things  in  the  fol- 
lowing, and  similar  passages.  '  At  the  name  of  Jesus  every 
knee  shall  bow,  of  things  in  heaven,  and  things  on  earth, 
and  things  under  the  earth.'  To  Divinity,  every  knee 
shall  bow,  on  worlds  where  a  mediator  is  not  necessary : 
on  worlds  so  distant,  that  what  has  befallen  our  race, 


120  GOO  is  ONE; 

\ 

may  be  unknown  for  millions  of  ages  yet  to  come ;  and 
may  delight  them  exceedingly  when  made  known  to  them. 

At  the  end  of  the  present  state  of  our  world  ;  the  heav- 
ens and  earth,  reserved  unto  fire,  will  melt  with  fervent 
heat.  It  is  supposed  by  Dr.  Dwight  and  other  principal 
divines,  that  the  conflagration  will  not  extend  beyond  this 
globe  and  its  surrounding  atmosphere :  or  not  beyond  the 
influence  of  sin  in  our  race  :  at  any  rate,  not  to  worlds  of 
unfalleribeings  dispersed  through  all  the  infinitude  of  space. 

Our  conceit  very  naturally  leads  each  of  us  to  think  that 
our  dear  self  is  rather  the  most  important  being ;  and  that 
our  world  is  a  main  part  of  God's  works :  and  the  work  of 
redeeming  man,  quite  the  greatest  work  in  which  Jehovah 
is  engaged.  Any  being  who  is  "  without  partiality,"  and 
"  no  respecter  of  persons,"  must  judge  of  us  very  differ- 
ently. 

Some  very  wise  men  have  understood  that  most  of  the 
expressions  in  the  Mosaic  account  of  creation,  are  applica- 
ble only  to  our  solar  system :  or  to  worlds  in  our  neighbor- 
hood as  compared  with  other  worlds  too  remote  for  our 
eyes  and  telescopes  and  imaginations. 

With  these  hypotheses  would  harmonize  the  facts,  that 
God  created  those  works  by  Jesus  Christ  :  that  his  depu- 
ted dominion  extends  to  them :  that  he  originally  existed 
with  reference  to  the  race  he  was  to  redeem :  that  all  be- 
ings who  can  influence  us  for  good  or/or  evil  are  within 
his  government :  that  they  were  created  for  him,  as  well 
as  by  him :  and  that  he  was  filled  with  delight  when  he 
saw  them  rise  into  existence.  "  The  Lord  possessed  me 
in  the  beginning,  before  his  works  of  old,  or  ever  the  earth 
was.  I  was  brought  forth,  when  there  were  no  fountains 
abounding  with  water.  When  he  prepared  the  heav- 
ens, I  was  there.*  When  he  appointed  the  foundations  of 


AND  NOT  THREE.  121 

the  earth,  I  was  by  him,  as  one  brought  up  with  him*  And 
I  was  daily  his  delight,  rejoicing  always  before  him :  re- 
joicing in  the  habitable  part  of  his  earth.  And  my  delights 
were  with  the  sons  of  men.' — Prov.  viii.  Was  not  this 
the  Logos,  the  Archangel,  the  Son  of  God  in  heaven  ?  who 
'  came  down  from  heaven  ?'  and  who  was  the  Son  of  Man 
on  earth  ?  Millions  of  angels  were  and  are  under  his  or- 
ders, to  execute  his  works  of  judgment  and  mercy.  He 
has  led  captivity  captive,  and  has  power  over  the  armies 
of  hell.  All  good  beings  on  earth  and  in  heaven  follow 
him.  All  the  wicked  on  earth  and  in  hell  are  leagued  under 
the  prince  of  darkness  against  him.  Each  follows  his  lead- 
er :  and  the  war  will  last  till  Messiah  shall  bring  all  under 
his  feet.  '  Michael  and  his  angels  fight  against  the  Drag- 
on :  and  the  Dragon  fights,  and  his  angels/ — Rev.  xiii.  7. 

And  shall  Christ's  prophets  and  apostles,  and  judges 
who  by  him  rule  on  earth,  have  a  portion  of  power  given 
them  1  and  shall  not  God's  first  born  Son  have  the  plen- 
itude of  it,  now  that  the  Father  has  exalted  him  at  his  right 
hand  ?  now  that  '  in  him  dwelleth  all  the  fullness  of  the 
Godhead  bodily  T  Could  Moses  divide  the  sea  with  his 
rod,  and  turn  flints  into  rivers  7  Could  Joshua  say  to  the 
sun,  Stand  still  1  and  arrest  the  moon  in  her  course  ?  Could 
Paul  make  fevers  and  dropsies  depart  at  his  word,  and 
flee  at  the  appearance  of  his  handkerchief?  Could  Peter 
heal  the  sick,  and  command  Tabitha  to  arise  from  the 
dead  ?  And  cannot  the  man  Christ  Jesus  with  the  wisdom 
and  power  of  in-dwelling  Godhead,  rule  time  and  nature 
as  he  please  1  and  manage  all  things  in  heaven  and  earth, 
mortal  and  immortal  1  when,  too,  it  pleased  the  Father  to 
exalt  him  to  his  own  right  hand  for  this  very  purpose  ? 

*  Unto  which  of  the  angels  said  he  at  any  time,  Thou 
art  my  Son  ?  this  day  have  I  begotten  thee  1  But  unto  the 

P 


122  GOB  is 

Son,  he  saith,  *  Thy  throne,  O  God,  is  forever  and  ever. 
Thou  lovest  righteousness,  and  hatest  iniquity  :  therefore 
God,  even  THY  GOD  hath  anointed  thee  with  the  oil  of 
gladness  above  thy  fellows.'— Heb.  i.  Reading  this  chap- 
ter, we  see  the  agency  of  the  Son  in  creation,  acting  with 
'  God,  even  His  God.'  We  see  him  governing  the  world  : 
and  we  learn  his  superiority  to .  angels,  whose  prince  he 
was,  and  is.  Yet  one  of  his  angels,  so  inferior  to  the  Arch- 
angel, is  able,  when  sent  with  a  pestilence,  to  destroy 
70,000  of  Israel,  on  account  of  David's  sin. — II.  Sam.  xxiv. 
One  of  his  angels  could  slay  185,000  Assyrian  soldiers  in 
the  camp  of  Sennacherib  in  one  night. — II.  Kings,  xix. 
Even  Satan,  prince  of  the  power  of  the  air,  when  permit- 
ted, could  raise  storms  and  hurricanes,  and  send  lightnings 
from  heaven. — Job  i. 

When  we  limit  our  conceptions  of  the  powers  oT  the 
created  soul  of  Jesus,  and  bring  them  too  near  our  own ; 
it  is  because  we  have  too  high  a  conceit  of  ourselves ;  and 
too  low  an  opinion  of  GOD.  We  are  ready  to  fancy  the 
difference  between  ourselves  and  Jehovah  so  small,  that  a 
mind  so  superior  to  our  own  as  that  which  David  and  Paul 
and  Peter  ascribed  to  God's  first  born  Son — (Ps.  ii.  110  : 
Heb.  i.  :  Acts  ii.)  especially  since  his  descent  into  hell, 
and  exaltation  above  all  heavenly  powers ;  must  be  imme- 
diately raised  to  Godhead.  Then  we  do  err,  not  know- 
ing the  scriptures,  nor  the  boundlessness  of  God's  works 
and  Divinity.  There  may  be  endowments  in  one  created 
spirit,  excelling  those  of  our  whole  race.  And  if  there  be 
a  spirit  of  such  vast  and  unknown  endowments ;  we  need 
not  marvel  that  such  should  be  the  soul  of  Jesus,  united  to 
the  illimitable  Jehovah ;  exalted  as  God  has  declared  him 
to  be,  since  he  descended  into  hades :  and  of  whom  God 
has  decided  that  *  he  must  in  all  things  have  the  pre-emi- 


AND  NOT  THREE.  123 

nence.' — Col.  i.  18.  Vid.  Watts's  '  Discourse  on  the  ex- 
tensive powers  of  Christ's  human  nature  in  its  present  glo- 
rified state.' 

But  is  it  within  the  scope  of  our  understanding,  (with 
any  revelation  yet  made  to  us,)  to  limit  and  define  the 
powers,  and  authorities,  and  honors  of  the  Son  ?  With 
profound  submission,  we  say,  by  no  means.  For  this  is  a 
part  of  his  revelation  itself.  *  All  things  are  delivered  to 
me  of  my- Father.  And  no  man  knoweth  who  the  Son  is, 
but  the  Father.' — Luke,  x.  22.  This  declaration  is  broad 
and  distinct.  The  things  pertaining  to  the  personal  char- 
acter of  the  Son  which  are  not  yet  revealed,  are  as  yet 
mysteries :  and  consequently  do  not  yet '  belong  to  us  or 
to  our  children.' — Deut.  xxix.  29.  Belief  concerning  such 
things  is  out  of  the  question.  They  may  be  revealed  to 
us,  and  of  course  belong  to  us,  and  entertain  "and  delight 
us,  in  the  future  ages  of  blessedness.  We  shall  *  see  him 
as  he  is.' 

Let  us  not,  however,  forget  the  injunction,  '  Grow  in 
grace  j  and  in  the  knowledge  of  our  Lord  Jesus  Christ ;' 
in  so  far  as  he  is  revealed. — II.  Pet.  iii.  18. 

It  is  revealed  that  he  '  ascended  up  on  high  far  above 
all  heavens,  that  he  might  fill  all  things ;  after  he  decend- 
ed  first  to  the  lower  parts  of  the  earth  j  and  gave  gifts  unto 
men.' — Eph.  iv.  '  The  same  Jesus  whom  the  Jews  slew 
and  hanged  on  a  tree,  God  exalted  to  be  a  Prince  and  a 
Savior,  to  give  repentance  unto  Israel,  and  remission  of 
sins.' — Acts  v.  He  can  succor  tempted  Christians,  *  being 
an  high  priest  who  was  tempted  in  all  points  as  we  are ; 
and  can  be  touched  with  a  feeling  of  our  infirmities.' — Heb. 
iv.  f  He  is  able  to  save  to  the  uttermost  all  who  come  to 
God  by  him,  because  he  ever  liveth  to  make  intercession 
for  them.' — Heb.  vii. 


124  GOD  is  ONE; 

'  Nor  can  we  suppose  that  Christ  intercedes  for  all  his 
saints,  not  knowing  their  persons  and  trials.  Every  Chris- 
tian does  this.  When  we  read  that  our  great  high  priest 
is  passed  into  the  heavens,  and  can  be  touched  with  the 
feeling  of  our  infirmities,  having  himself  been  tempted  as 
we  are :  the  expressions  are  inapplicable  to  his  Deity. 
They  refer  to  his  Humanity.  And  would  the  scriptures 
encourage  our  application  to  the  Intercessor  in  such  ten- 
der language ;  if  he  knew  only  that  there  are  thousands 
of  tempted  saints  on  earth,  of  whose  sorrows  he  had  no 
exact  knowledge  ?' 

Full  of  hope  and  consolation,  we  may  individually  apply 
to  a  mediator  and  to  God  in  him.  That  mediator  said, 
'  Father,  I  know  that  thou  nearest  me  always.'  His  will 
that  his  poorest  disciple  shall  be  relieved,  instantly  moves 
the  power  which  moves  the  universe. 

If  we  love  the  Lord  Jesus  in  sincerity,  we  shall  not  cold- 
ly call  him  Master.  We  shall  be  concerned  to  honor  him, 
not  only  as  Supreme  Divinity ;  but  as  Son  in  humanity  •,  in 
all  the  offices  he  is  anointed  to  fill :  confining  ourselves 
only  to  what  is  revealed :  and  not  intruding  into  mysteries, 
or  '  the  secret  things  which  do  not  belong  to  us,  nor  to 
our  children.' 

When  the  apostle  had  described  him  as  '  a  man,'  and 
4  Son  of  man,'  or  second  Adam,  Heb.  ii.  9,  he  adds  :  '  We 
see  Jesus,  diminished  for  a  little  while  below  angels  for 
the  suffering  of  death,  crowned  with  glory  and  honor.' 
This  descent  from  the  glory  which  he  had  with  the  Fa- 
ther before  the  world  was,  and  this  death,  he  sustain- 
ed in  obedience  to  his  Father ;  and  in  disinterested 
kindness  to  men.  He  who  did  so,  is  entitled  to  the  re- 
compense. 


AND  NOT  THREE. 

HIS  HONORS. 

Honors  are  paid  to  him  in  heaven,  agreeably  to  his  Fa- 
ther's will.  Not  only  men  who  are  redeemed  by  his  blood  •, 
but  angels  round  the  throne,  say  with  a  loud  voice, '  Wor- 
thy is  the  Lamb  that  was  slain  to  receive  power,  and  rich- 
es, and  wisdom,  and  strength,  and  honor,  and  glory,  and 
blessing.' — Rev.  v.  And  every  creature  in  heaven,  and 
on  earth,  and  in  the  sea,  join  their  honors  and  blessing  to 
him  that  sitteth  on  the  throne,  and  unto  the  Lamb  forever. 
The  man,  the  Lamb,  the  victim,  is  assumed  into  union 
with  God :  is  on  the  right  hand  of  the  Majesty  on  high. 
The  whole  complex  person  is  jointly  adored. 

The  soul  of  Jesus,  which  was  not  left  in  hell,  (hades,) 
is  indeed  highly  exalted.  He  beholds  all  the  knees  bow- 
ing to  him  j  and  hears  all  the  tongues  confessing  him  to  be 
Lord,  to  the  glory  of  God  the  Father.  How  else  do  they 
at  all  recompense  his  sufferings  ?  How  else,  surrounded 
by  millions  of  sinners  redeemed  by  his  blood,  do  their 
thankful  songs  assure  him  that  they  are  voluntarily  at  his 
feet  ?  and  effectually  restored  to  the  character  and  privi- 
leges of  faithful  subjects  ? 

Has  he  who  conquers  earth  and  death  and  hell,  sitting 
with  his  Father  in  his  throne ;  has  he  none  of  the  recom- 
penses, and  honors,  and  worship,  ascribed  by  thankful 
hearts  to  their  Savior  7  Then  are  the  scripture  repre- 
sentations fabulous.  And  theologians  may  represent  God's 
Anointed  Son,  as  recompensed  some  other  way,  viz  :  by 
making  a  luminous  figure  in  heaven  like  an  elevated  bal- 
loon :  above  the  clouds  or  stars :  but  ignorant  of  the  hon- 
ors done  him  on  earth,  which  he  can  neither  rule  nor  judge. 

Let  those  preachers  pause,  who  winding  themselves  up 
in  mystery,  neglect  to  study  the  things  which  are  revealed, 
as  to  the  personal  character  of  the  Son  of  man  who  is  ready 


GOD  IS  ONE  J 

to  judge  the  quick  and  dead.  .  We  are  inexcusable,  if  we 
remain  ignorant  of  what  is  revealed  concerning  Christ: 
whether  as  God  with  his  unchangeable  perfections ;  or,  as 
man  with  his  inferior  characters  :  his  Sonship ;  his  Messiah- 
ship  ;  his  Mediatorship  ;  as  angel  j  as  servant ;  as  prophet, 
priest,  king ;  as  anointed  •,  receiving  offices  and  gifts ;  re- 
ceiving law  ;  obeying ;  dying  ;  reviving  ;  reigning. 

Against  what  has  been  advanced  under  this  Reason ; 
some  trinitarians  will  probably  object,  that  The  Man  Jesus 
is  described  as  too  ancient :  and  by  far  too  great :  and 
worst  of  all,  that  he  as  a  creature  sitting  on  the  throne  in 
conjunction  with  Divinity,  is  made  an  object  of  worship  ; 
contrary  to  the  first  command  of  the  decalogue. — [Ap- 
pendix N.] 

I  answer  in  the  words  of  Watts.  '  If  these  two  propo- 
sitions are  revealed  in  scripture,  viz :  Religious  worship 
belongs  to  God  alone  :  and  The  man  Jesus  united  to  God 
is  exalted  to  some  kind  of  partnership  in  this  honor :  I  would 
choose  to  believe  them  both.  I  do  not  see  any  evident 
contradiction  in  them :  though  perhaps  I  may  not  have  hit 
upon  the  best  way  of  reconciling  them.5 — p.  270. 

The  objectors  not  satisfied,  will  further  say  :  It  results 
from  this  theory,  that  the  worship  we  render  to  God  '  who 
sitteth  on  the  throne '  and  unto  '  the  Lamb  that  was  slain :' 
is  superior  and  inferior  worship. 

I  answer  :  the  difficulty  hangs  equally  on  every  scheme 
which  trinitarians  can  adopt :  unless  they  shall  say  that 
the  Man  Christ  Jesus  is  worthy  of  no  thanks,  or  worship, 
or  doxology  at  all.  Let  them  honestly  and  openly  profess 
this.  They  will  then  be  sufficiently  separated  from  those 
who  *  cried  hozanna  to  the  Son  of  David'  on  earth ;  and 
from  the  elders  in  heaven  '  who  sung  a  new  song,  saying, 
Thou  art  worthy  to  take  the  book,  and  open  the  seals : 


AND  NOT  THREE.  127 

for  thou  wast  slain,  and  hast  redeemed  us  to  God  by  thy 
blood,  out  of  every  kindred,  and  tongue,  and  nation  j  and 
hast  made  us  unto  our  God,  kings,  and  priests.' — Rev.  iii.  8. 

That  the  man  Jesus  will  visibly  preside  on  the  great 
day  of  Judgment,  is  exactly  taught  in  Matt.  xxv. — *  When 
the  Son  of  Man  shall  come  in  his  glory,  and  all  the  holy 
angels  with  him,  he  shall  sit  on  the  throne  of  his  glory : 
and  before  him  shall  be  gathered  all  nations.  And  he 

shall  separate  them Then  shall   the  king  say  to 

them  on  his  right  hand,  Come  ye  blessed  of  my  Father 
For  I  was  an  hungered Then  shall  the  righ- 
teous answer  him,  Lord,  when  saw  we  thee  an  hungered  ? 

And  the  king  shall  answer,  Inasmuch  as  ye  have 

done  it  unto  the  least  of  these  my  brethren,  ye  have  done 
it  unto  me.' 

The  invisible  GOD  is  not  *  the  Son  of  Man :'  nor  has  he 
any  '  Father :'  nor  are  there  any  beings  in  the  universe 
whom  he  calls  '  these  my  brethren.' 

Yet  in  this  account,  there  is  a  visible  actor :  and  he  is 
4  the  Son  of  Man  j*  '  sitting  on  the  throne  of  his  glory  :'  and 
has  a  '  Father  :'  and  poor  *  brethren :'  and  is^ddressed,  by 
the  righteous,  as  *  Lord  :'  and  styles  himself  *  King.'  He 
is  '  the  Man  Christ  Jesus.' 

And  now,  To  which  of  the  Persons  in  the  Godhead  is 
this  Man  united  ?  to  the  first,  or  second,  or  third  ?  In 
which  will  he  appear  co-existing  and  co-acting  as  Judge  ? 
I  answer  :  In  God  the  Father.  For  he  says, '  The  Son  of 
Man  shall  come  in  the  glory  of  his  Father  with  his  an- 
gels :  and  then  shall  he  reward  every  man  according  to  his 
works.' — Matt.  xvi.  27.  Other  Persons  in  the  Godhead 
make  no  figure  in  these  great  transactions. 

To  pretend  that  another  divine  person  besides  the  Fa- 
ther, is  the  Divinity  of  Christ ;  amounts  to  a  denial  of  his 


128  GOD  IS  ONE  ; 

Divinity.  Jesus  never  once  mentioned  that  other  and 
second  person  as  his  Divinity.  He  always  spoke  of  The 
Father  as  the  Divinity  who  was  in  him  ;  and  in  whom  he 
was. 


AND  NOT  THREE.  129 


REASON  XII. 

The  mysterious  trinity  of  persons  in  the  one  essence  of  God,  as  some  suppose ;  or, 
in  the  mode  of  his  existence,  as  others  say  :  The  sacred  three,  equal,  and  one  : 
these  interpose  obstacles  to  any  understanding  of  the  Divinity  of  Christ :  and  I 
think,  dishonor  him  as  GOD*  This,  I  have  in  part  anticipated  under  the  last 
Reason* 

THAT  this,  and  the  last  Reason,  are  not  wholly  without 
weight,  I  suppose,  others  do  sometimes  feel.  I  repeat 
from  Professor  Stewart.  "  It  w<*jjd  seem,  if  we  are  to 
credit  one  mode  of  representation,  that  the  greatest  por- 
tion of  Christ's  humiliation  consisted  in  his  having  renoun- 
ced and  absolutely  laid  aside  his  Divinity,  during  the  time 
of  his  incarnation :  and  that  as  GOD,  in  this  diminished  con- 
dition) he  did  actually  expire  on  the  cross.  All  the  pow- 
ers of  language  are  exhausted  in  order  to  show  how  great 
must  be  the  sufferings  and  condescension  of  Christ,  in  un- 
dergoing such  a  degradation." 

"  On  the  other  hand,  some  who  revolt  from  these  rep- 
resentations, verge  to  the  other  extreme.  Lest  they  should 
degrade  the  divine  nature  of  Christ,  they  are  so  careful  to 
separate  the  human  nature  from  it,  that  One  is  compelled 
to  suppose  that  the  MAN  Jesus  had  simply  a  higher  degree 
of  inspiration  and  communion  with  GOD,  than  other  pro- 
phets. The  new  testament  does  not  seem  to  me  to  justify 
either  of  these  extremes." — p.  91.  Neither  the  old  or 
new  testament  seems  to  me  to  justify  either  of  them.  And 
I  despair  of  their  discontinuance ;  till  they  who  guide  the 
opinions  of  men,  shall  better  study  and  better  understand 
and  better  explain  the  bible  :  and  better  define  the  tech- 
nical terms  of  their  creeds. 

Q 


130  GOD  is  ONE; 

If  there  are  three  persons  in  God  who  are  all  equal  j 
equally  independent,  eternal,  and  supreme  :  we  must  sup- 
pose that  each  is  equally  '  jealous  for  his  holy  name.'  Else 
they  must  be  persons  of  dissimilar  feelings  and  character. 
And  who  of  poor  sinful  worms  of  the  dust  shall  have  the 
boldness  to  rank  them  as  first,  second,  and  third  ?  and  speak 
of  priority  and  posteriority  among  them  ? 

Does  one  of  them  fill  heaven,  and  the  heaven  of  heav- 
ens ?  and  in  his  being  and  government  extend  from  earth 
to  the  milky  way  ;  and  from  the  milky  way  to  space  and 
worlds  infinitely  beyond  ?  so  the  other  two  extend  :  and 
fill  the  same  boundless  realms. 

Each  of  the  Three  is  the  Maker  and  Sovereign  of  crea- 
tion ;  with  equal  rank,  *  equal  in  power  and  glory  :'  equal- 
ly demanding  obedience  from  the  immensity  of  intelligent 
beings :  equally  incapable  of  subordination  or  obedience  ; 
each  creating,  but  uncreated :  giving,  but  not  receiving 
gifts :  worshipped,  but  not  worshipping  :  unchangeable  in 
rights  and  in  claims :  equally  bowing  the  whole  creation  to 
his  pleasure  j  and  submitting  his  will  to  no  one. 

Such,  we  know,  is  the  One  God.  And  if  there  be  Three, 
*  equal  in  power  and  glory,'  such  must  be  each  of  the 
Three. 

And  who  will  -dare  to  say  that  concerning  one,  which  he 
will  not  say  of  the  other  two  1  all  being  equal.  Who 
will  presume  to  say  that  one  of  them  has  taken  all  the 
rights  of  Godhead  into  his  own  hands  ?  and  that  another, 
viz :  God  the  Everlasting  Son,  has  become  subordinate  1 
or  yields  his  own  will  that  he  may  do  the  will  of  another  *? 
or  receives  an  office  and  is  sent?  or  that  he  can  lay  aside 
his  glory  1  or  make  himself  of  no  reputation  7  or  '  being  in 
the  condition  of  God,  take  the  condition  of  a  servant  T  or 
suffer  any  diminution  of  riches  ?  or  make  prayer  or  give 


AND  NOT  THREE.  131 

thanks  ?  or  waive  his  authority  and  honors  ?  Is  he  not 
*  jealous  for  his  holy  name  ?'  V 

I  hear  such  things  attributed  to  the  Divinity  of  Christ. 
And  I  cannot  but  think  any  one  of  them  would  undeify 
him. 

And  believing  that  the  mediation,  and  atonement,  and 
intercession,  and  government  and  revelation  of  God's  an- 
ointed Son,  are  expressive  of '  good  will  to  men ;'  and  lay 
a  foundation  for  the  consistent  reign  of  grace  unto  the  eter- 
nal life  of  those  who  believe :  and  that  the  availableness 
of  that  mediation,  atonement,  and  intercession,  depends  on 
the  union  of  Divinity  and  Humanity  in  our  Savior  Christ ; 
I  dare  not  thus  undeify  him  :  especially  as  the  bible  teach- 
es none  of  these  absurdities. 

*  If  ye  had  known  me,  said  Jesus,  ye  would  have  known 
my  Father  also  :  and  from  henceforth  ye  know  him,  and 
have  seen  him.  Philip  saith  unto  him,  Shew  us  the  Fa- 
ther, and  it  sufficeth  us.  Jesus  saith  unto  him,  Have  I 
been  so  long  with  you,  and  yet  hast  thou  not  known  me, 
Philip  ?  He  that  hath  seen  me,  hath  seen  the  Father.  And 
how  sayest  thou,  Shew  us  the  Father  1  Believest  thou 
not  that  I  am  in  the  Father,  and  the  Father  in  me  1  The 
words  that  I  speak  unto  you,  I  speak  not  of  myself :  but 
the  Father  that  dwelleth  in  me,  he  doeth  the  works.  Be- 
lieve me  that  I  am  in  the  Father,  and  the  Father  in  me.' — 
John,  xiv. 

Here  are  the  Divinity  and  Humanity.  Christ  never  intim- 
ated that  he  had  any  other  Divinity.  He  never  ascribed  his 
divinest  works  to  any  other  divine  Person.  *  Our  fellow- 
ship is  with  the  Father,  and  with  his  Son  Jesus  Christ. 
He  is  antichrist  that  denieth  the  Father,  sftid  the  Son.' — 
I.  John,  ii.  Any  supposed  Divinity  of  Christ  inferior  to 
the  Father,  is  but  a  quasi  Divinity.  I  dare  not  be  res- 


132  GOD  IS  ONE  ; 

ponsible  for  associating  other  Persons  with  God  the  Fa- 
ther ;  making  them  his  equals. 

*  If  the  Divinity  of  Christ  be  another  distinct  principle 
of  consciousness ;  this  approaches  so  near  to  the  doctrine 
of  another  God,  that  it  is  very  hard  to  distinguish  it.  So  far 
as  our  ideas  of  arithmetic  and  reason  can  reach,  this  seems 
a  plain  truth :  If  one  infinite  Spirit  be  one  God,  two  or 
three  infinite  Spirits  must  be  two  or  three  Gods.  And 
though  the  patrons  of  this  opinion  suppose  these  Three  so 
nearly  united  as  to  be  called  One  God,  merely  to  avoid  the 
charge  of  polytheism ;  yet  this  One  God  must  be  one  com- 
plex infinite  Spirit  made  up  of  Three  single  Spirits.  If 
this  were  the  true  notion  of  the  One  God,  it  is  very  strange 
the  scripture  does  not  reveal  it,' — Watts,  p.  455. 

Christ  expresses  his  Divinity  by  declaring  his  oneness 
with  the  Father.  In  no  instance  does  he  ascribe  his  works 
to  any  other  divine  person  who  dwells  in  him.  If  the  Fa- 
ther was  not  his  Divinity,  and  another  person  was  ;  he  ne- 
ver attributed  his  supernatural  works  to  the  person  which 
was  his  Divinity ;  but  always  to  a  person  which  was  not 
his  Divinity.  *  I  am  sure,  says  Watts,  this  sort  of  repre- 
sentation leads  our  thoughts  away  from  supposing  Christ 
to  have  any  Divinity  at  all.'  With  such  representations,  I 
am  sure,  that  however  we  amuse  our  imaginations  with  our 
triplex  Godhead ;  the  man  Jesus  is  a  mere  man,  and  very 
fallible. 

Passages  from  the  old  testament  cited  by  writers  of  the 
new,  and  applied  to  Christ ;  refer  to  the  One  God,  the  God 
of  Israel,  the  Almighty,  and  Jehovah.  If  Christ  as  God  be  a 
different  person  j  these  citations  are  out  of  place.  But  if, 
as  Paul  affirm*,  '  In  him  dwelleth  all  the  fullness  of  the 
Godhead  bodily  ;'  they  do  indeed  prove  his  grandeur  and 
dignity  as  *  God  over  all.' 


AN1)  NOT  THREE.  133 

They  who  judge  otherwise  speak  of  a  divine  nature  of 
Christ  which  '  thought  it  not  robbery  to  be  equal*  with 
God :'  but  by  an  arrangement  among  themselves,  made 
himself  of  no  reputation;  humbled  himself  and  died.  To 
what  lower  degradation  has  pagan  theology  reduced  their 
Gods  ?  Good  men  cannot  wish  to  lower  the  Divinity  thus  : 
nor,  when  the  subject  is  stripped  of  insidious  disguises,  do 
they  admit  that  they  mean  so.  Nor  are  they  to  be  anath- 
ematized. Their  mystical  creeds  lead  men  of  uprightness 
to  this  extremity,  while  they  are  not  aware  of  it.  How  else 
could  one  of  the  wisest  of  them  say,  *  Being  in  the  con- 
dition of  God,  he  did  not  regard  his  equality  with  God  as 
an  object  of  his  solicitous  desire :  but  humbled  himself, 
(assumed  an  inferior  or  humble  station,)  taking  the  condi- 
tion of  a  servant,  being  made  after  the  similitude  of  men  ; 
and  being  found  in  fashion  as  a  man,  he  exhibited  his  hu- 
mility by  obedience,  even  to  the  death  of  the  cross  ?'  This 
is  not  a  translation  of  Phil.  ii.  6,  and  on.  Nor  is  there  any 
Greek  word  in  that  passage  which  means  equal,  or  equali- 
ty. And  scripture  teaches  that  God  always  magnifies  him- 
self; and  denies  that  he  has  any  equal:  and  on  pain  of  his 
eternal  displeasure,  he  commands  all  creation  to  extol  and 
magnify  him.  His  glory  is  '  an  object  of  his  solicitous  de- 
sire j'  and  of  the  *  solicitous  desire'  of  all  who  have  bis 
spirit. 

No  son  of  Adam  can  be  forgiven  or  saved ;  except  on 
terms  which  secure  to  God  all  his  glory.  Hence  the  me- 
diation of  the  Son.  Even  temporary  abasement,  subordina- 
tion, official  inferiority,  and  subsequent  exaltation ;  are  ne- 
ver in  scripture  ascribed  to  the  person  of  God.  On  such 
terms,  our  salvation  is  impossible.  Such  terms  are  in  di- 
rect opposition  to  the  whole  design  of  the  atonement.  We 

*  The  false  translation  of  Phil.  ii.  6,  aids  this  delusion. 


134  GOD  IS  ONE  ; 

are  n£vcr  taught  in  scripture  that  God  the  Father  has  ex- 
alted the  Divinity  of  Christ  from  some  lower  station ;  or 
*  given  him  all  power  in  heaven  and  in  earth :'  or  given 
him  any  reward  for  any  voluntary  abasement :  or  given 
him  any  office,  high  or  low.  Such  representations  lower 
the  Divinity  of  Christ  too  near  to  the  ideas  and  characters 
which  heathens  ascribed  to  their  inferior  Gods. 

Divinity  is  never  in  scripture  represented  as  sent  down 
from  heaven  to  earth :  as  being  rich  and  becoming  poor : 
as  thinking  it  no  robbery  to  be  equal  with  Ged :  as  co-equal, 
co-eternal,  and  consubstantial  with  some  other  Divinity  or 
Person  :  as  veiling  his  glories  ;  or  shrinking  into  narrow 
dimensions.  He  will  not  have  his  station,  or  honor,  or 
character,  questioned  in  any  respect.  Atonement,  instead 
of  temporarily  abasing  the  Divinity  of  Christ,  was  design- 
ed unchangeably  to  maintain  his  integrity,  and  truth,  and 
justice,  and  unimpeachable  majesty  as  Lawgiver :  even 
while  he  reverses  the  sentence  of  death  against  the  par- 
doned sinner. 

We  sometimes  hear  such  expressions  as  these :  Christ 
is  '  substantially  divine  :'  of  one  substance  with  God :  he 
partakes  of  the  divine  nature.  Such  expressions  denote 
doubt;  and  lead  us  to  imagine  that  the  divine  nature  of 
Christ  is  at  best  but  a  part  of  the  Godhead  :  one  third  part. 
We  involuntarily  think  that  some  portion  of  the  Divinity, 
detached  from  the  rest,  adhered  to  the  man  Jesus.  '  The 
sentiments  of  the  mystics  originated  in  the  doctrine  of  the 
platonic  school,  which  w?as  adopted  by  Origen  and  his  fol- 
lowers. It  taught  that  the  divine  nature  was  diffused 
through  all  human  souls.' — View  of  Rel.  p.  192. 

So  the  Artemonites  in  the  second  century  taught  that 
at  the  birth  of  Christ,  a  certain  portion  of  the  divine  nature 
united  itself  to  him. 


AND  NOT  THREE.  135 

So  also,  in  the  fifth  century,  the  Angelites  held  that  the 
Father,  Son,  and  Holy  Ghost  are  not  the  same :  that  no 
one  of  them  exists  of  himself:  that  there  is  a  common  De- 
ity existing  in  them  all :  and  that  each  of  the  three  is  God 
by  a  common  participation  of  this  common  Deity.  These 
schemes,  I  suppose,  would  secure  any  man's  character 
from  the  blur  of  heresy. 

More  than  one  considerable  writer  has  represented  that 
both  the  Son  and  Spirit  have  some  real  and  proper  com-' 
munion  in  the  divine  nature  :  some  participation  or  share 
in  the  Godhead.  This  cautious  language  denotes  a  bewil- 
dered feeling  along,  not  knowing  where  to  place  the  foot 
firmly.  A  rank  economically  inferior  to  the  Father  is  giv- 
en to  the  Divinity  of  the  Son.  And  the  Holy  Ghost  the 
third  blessed  person  is  economically  postponed  to  both  the 
other  two.  For  he  is  made  to  proceed  from  bo4h  the  Fa- 
ther and  the  Son,  by  whom  conjointly  he  is  clothed  with 
an  office,  or  sent  on  a  mission.  And  these  are  economical 
mysteries :  unintelligible  ;  and  therefore  orthodox. 

But  in  contradistinction  from  all  quasi  divinities,  and  in- 
explicable persons;  the  scriptures  teach  us  to  believe  that 
the  Divinity  of  our  Lord  Jesus  Christ  is  '  Jehovah :'  '  I 
am  that  I  am :'  'the  Lord  God  of  the  holy  prophets :'  'the 
Father  :'  indivisible :  with  no  equal ;  with  no  one  who  may 
be  compared  with  him.  He  manages  the  universe,  of 
which  the  earth  is  comparatively  an  atom :  unchangeable 
in  his  decrees :  unchangeable  in  his  station  and  perfections : 
as  blessed  since  the  reign  of  sin  and  death  on  earth,  as 
before  :  as  blessed  and  exalted  when  his  Logos  was  on 
earth  and  on  the  cross,  as  from  everlasting. 

Such  is  the  heresy  for  which  we  are  buffeted  on  earth  : 
and  the  truth  of  God,  as  maintained  by  the  heavenly  mes- 
sengers. If  trinitarians  claim  to  believe  the  Divinity  of 

* 
« 


136  GOD  IS  ONE  J 

Christ;  '  I  more.'  I  apprehend  the  bible  teaches  it  in  a 
threefold  higher  sense  than  they :  and  that  it  exalts  his 
Humanity  above  their  conceptions,  in  an  equal  proportion  : 
and  further,  that  what  it  teaches  is  intelligible. 


AND  NOT  THREE.  137 


REASON  XIII. 

Trinity :  Three  in  One,  and  One  in  Three :  Three  equal  persons  in  one  es- 
sence :  these  expressions,  with  the  aid  of  transubstantiation,  have  obliterated 
the  scripture  meaning  of  the  word  Mystery,  \ 

THE  word  Mystery  in  the  preceding  sentence,  is  a  bible 
word.  Not  one  of  the  other  technical  words  in  the  sen- 
tence is  found  in  the  bible.  Yet  such  has  been  their  power 
that  they  have  changed  the  meaning  of  the  word  Mystery; 
and  obliterated  the  sense  of  the  passages  in  which  it  occurs. 

Mystery  as  now  currently  used,  denotes  some  doctrine 
incomprehensible  to  man :  or  something  which,  though 
deemed  to  be  true,  no  thought  can  reach :  or  something 
having  apparent  contradictions  and  absurdities  which  can- 
not be  explained.  In  this  sense,  mystery  is  applicable  to 
many  Articles  in  human  creeds :  but  in  this  sense,  it  is  used 
in  no  passage  of  scripture. 

Our  catholic  forefathers  all  believed  that  their  priests 
had  the  miraculous  power  of  turning  bread  and  wine  into 
the  very  flesh  and  blood  of  Jesus  on  the  cross.  This  is  the 
Mystery  of  transubstantiation.  And  while  priests  are  be- 
lieved to  possess  this  power ;  they  command  the  reverence 
.  and  money  of  their  flocks.  To  deny  this  sacred  Mystery 
in  catholic  countries,  is  heresy.  For  what  is  heresy  in  ec- 
clesiastical parlance  1  What  do  we  understand  by  it,  when 
we  read  history  ?  The  answer  is  obvious.  Any  sentiment 
which  impedes  the  course  of  clerical  avarice  and  ambition. 

Two  hundred  and  eighty  years  ago,  Queen  Mary  mount- 
ed the  throne  of  England :  and  she  determined  that  her 
subjects  should  return  to  the  church  of  Rome,  from  which 
her  father  Henry  VIII.  had  brought  them  off.  In  her 

R 

.*  * 

;*, 


138  GOD  IS  ONE  ; 

first  convocation,  the  majority  of  the  clergy  were  on  her 
side.  And  so  undeniable  did  they  deem  transubstantiation, 
that  they  offered  the  protestant  members  to  argue  the 
point  with  them.  The  protestants,  though  browbeat, 
pushed  the  dispute  :  and  the  catholics  acknowledged  that 
Christ  did,  in  his  last  supper,  hold  himself  in  his  hand  ;  and 
swallow  and  eat  himself.  Did  this  convince  the  catholics  ? 
By  no  means.  They  said,  It  was  a  Mystery. 

To  oppose  a  Mystery  by  such  feeble  arguments  as  these  : 
that  a  man  cannot  swallow  and  eat  himself:  or,  that  it  is 
impossible  for  the  same  thing  to  be,  and  not  to  be :  or,  that 
the  whole  is  greater  than  a  part :  or,  that  three  are  not 
one :  would  be  like  "  stopping  the  ocean  with  a  bulrush." 

So  far  from  yielding  their  Mystery,  they  pronounced 
the  protestants  heretics :  that  nothing  but  the  most  ex- 
treme depravity  of  heart  could  induce  men  to  contest  such 
self-evident  truths.  They  let  loose  the  laws  in  their  rigor 
against  them ;  and  burned  them  at  Smithfield  and  other 
places. 

The  protestants,  though  they  rejected  the  mystery  of 
transubstantiation ;  yet  most  of  them  retained  the  mystery 
of  three  persons  in  one  essence.  Philpot,  at  this  time 
Archdeacon  of  Winchester,  being  a  protestant,  disputed 
with  another  protestant  who  denied  the  mystery  of  the 
trinity.  And  Philpot  spit  in  his  face.  He  said,  he  did  it 
to  relieve  his  soul  of  the  sorrow  he  felt  at  such  horrid 
blasphemy  ;  and  to  signify  how  unworthy  such  a  miscreant 
was  of  being  admitted  into  Christian  society.  Philpot,  how- 
ever, disbelieving  the  other  mystery,  that  of  transubstanti- 
ation j  was  himself  condemned  to  the  flames,  and  burned 
at  Smithfield.  Vid.  Hume's  Hist.  Eng. 

Protestant  divines  claim  no  miraculous  power  over  bread 
and  wine.  Yet  some  of  them  still  call  these  elements 


AND  NOT  THREE.  139 

"  Holy  Mysteries :"  and  make  the  sacraments  nearly  as 
incomprehensible  as  the  catholics.  Any  absurdity  can  be 
called  a  mystery.  Human  ignorance  is  associated  with  a 
credulity  which  can  "  swallow  a  camel,  or  be  choked  by 
a  gnat" 

In  the  scriptures,  Mystery  (in  almost  all  passages) 
means  something  not  revealed :  something  kept  hid  in  God. 
And  that  something  is  a  mystery  so  long  only  as  it  remains 
unrevealed.  Revealing  it,  is  making  it  known.  Thus 
Paul  informs  the  Romans  that  Gentiles  may  be  saved  by 
the  gospel  as  well  as  Jews  :  "  agreeably  to  the  revelation 
of  the  mystery  which  was  kept  secret  since  the  world  be- 
gan :  but  now  is  made  manifest :  and  by  the  scriptures 
made  known  to  all  nations." — Rom.  xvi.  25.  And  to  the 
Ephesians  he  says,  "  By  revelation,  God  made  known  unto 
me  the  mystery,  which  in  other  ages  was  not  made  known 
unto  the  sons  of  men,  as  it  is  now  revealed;  that  the  Gentiles 
should  be  partakers  of  his  promise  in  Christ." — Eph.  iii.  3. 
It  being  now  revealed  that  Gentiles  can  be  saved,  there  is 
no  difficulty  in  understanding  it. 

If  mystery  mean  something  iu  itself  utterly  unknowable, 
because  transcending  the  line  of  all  human  comprehen- 
sion ;  it  cannot  be  revealed  to  us :  for  it  is  incommunica- 
ble to  beings  with  our  faculties.  Should  some  of  us  claim 
supernatural  powers  of  discernment  j  and  pretend  that  we 
have  glimpses  of  things  altogether  beyond  mortal  ken ;  as 
did  the  shaking  quakers  at  first ;  we  ought,  as  they  did,  to 
express  ourselves  in  inarticulate  noises  :  not  in  articulate 
sounds.  Others  cannot  understand  us.  Why  use  language 
which  pretends  to  significance,  to  express  what  is  utterly 
unknowable  and  inexpressible  ? 

If  a  truth  be  unknown  after  its  (alleged)  revelation ;  the 
revelation  is  fictitious ;  for  it  has  failed  to  make  it  known. 


140  GOD  is  ONE; 

Mysteries,  in  the  bible  sense,  are  "  The  secret  things 
which  belong  unto  the  Lord  our  God."  And  "  those  things 
which  are  revealed  (made  known  by  revelation)  belong 
unto  us  and  to  our  children  forever." — Deut.  xxix.  29. 
These  we  can  understand. 

Revelation  and  Mystery  have  the  same  relation,  as  Dis- 
covery and  Secret.  The  secret  when  discovered,  is  a  se- 
cret no  longer.  The  mystery  when  revealed,  is  a  myste- 
ry no  longer. 

Dr.  Campbell  has  set  this  matter  in  so  plain  a  light  in 
his  Dissertations,  that  preachers  are  inexcusable  if  they 
permit  themselves  to  be  uninformed  as  to  the  scriptural 
use  of  the  word  Mystery  :  and  also  if  they  contribute  to 
keep  their  hearers  ignorant  of  its  meaning :  and  also 
if  they  do  not  mark  the  variation  in  the  meaning  of 
words  generally,  which  a  long  tract  of  time  insensibly  pro- 
duces. 

How  faulty  then,  if  they  tell  their  hearers  that  the  doc- 
trine of  the  trinity  is  clearly  revealed  ;  and  that  it  is  never- 
theless a  profound  mystery  ?  This  is  like  saying,  The  clear 
sun  now  shines  brilliantly  in  the  zenith  ;  and  profound  dark- 
ness nevertheless  shrouds  us,  because  the  sun  is  directly 
under  our  feet.  Such  a  mystery  renders  revelation  nu- 
gatory, and  reason  mute. 

They  who  maintain  that  a  revealed  truth  is  a  mystery, 
and  as  unknown  as  it  was  before  revealed  ;  make  this  ob- 
jection to  what  has  now  been  stated.  "  There  are  truths  in 
theology  and  in  every  science,  which  though  well  known 
to  be  truths,  have  relations  with  other  truths  on  all  sides 
which  are  wholly  unknown.  Must  we  not  believe  in  the 
existence  of  things  which  are  well  known,  because  they 
have  relations  and  modes  of  which  we  know  nothing  ? 
Must  we  not  believe  that  soul  and  body  exist,  because  we 


AND  NOT  THREE.  141 

cannot  know  how  they  are  united  ?  Must  we  not  believe 
that  grass  grows,  because  we  cannot  tell  how  ?" 

Analyze  this  objection.  "  There  are  truths  in  theology 
and  in  every  science,  wrell  known  to  be  truths."  Thus  far- 
then,  we  have  knowledge  and  belief.  We  ourselves  con- 
ceive these  truths  clearly.  We  know  what  they  are,  and 
can  make  others  understand  them.  So  far  there  is  no 
mystery.  We  neither  grope  in  the  dark ;  nor  ask  others 
to  grope  along  in  the  dark  after  us. 

"  But  these  intelligible  truths  have  unknown  relations 
with  other  truths  on  all  sides  which  are  unknowable." 

Then  we  have  nothing  to  believe  about  these  mysterious 
relations  and  unknowable  truths.  It  would  be  both  absurd 
and  impious  to  pretend  to  believe  any  thing  concerning 
them.  They  "  belong  unto  the  Lord  our  God  j"  and  not 
"  unto  us  or  to  our  children." 

I  understand  that  when  my  mind  wills  that  my  hand 
shall  rise  or  fall;  it  rises  or  falls.  I  know  what  I  mean. 
I  make  the  reader  understand  me.  Here  is  no  mystery. 

But  of  the  manner  in  which  my  mind  acts  on  my  hand, 
I  know  nothing  at  all:  Have  I  then  'any  thing  to  believe 
about  the  manner,  or  the  how  ?  Nothing :  except  that  it  is 
unknowable.  And  if  I  do  believe  any  thing  'about  this 
mystery  ,  I  believe  in  the  dark.  And  if  I  make  an  Article 
of  faith  about  it ;  still,  I  cannot  explain  the  Article  to  ano- 
ther. And  if  I  anathematize  him  because  he  will  not  be- 
lieve it ;  I  as  really  impose  upon  him,  as  Philpot  imposed 
on  the  Unitarian,  when  he  spit  in  his  face.  And  if  I  burn 
him  as  an  heretic ;  I  am  a  murderer  j  as  were  they  who 
burned  Philpot. 

I  see  the  grass  grow.  I  know  what  I  mean.  I  convey 
my  meaning  to  others.  Here  is  no  mystery.  Am  I  asked 
how  it  grows  ?  and  what  are  its  relations  with  all  the  sur- 


142  GOD  IS  ONE  ; 

rounding  elements  ?  I  do  not  know.  These  are  mysteries. 
They  are  among  the  secret  things  which  do  not  yet  belong 
to  us,  but  to  the  Lord  our  God. 

After  all,  the  objection  is  gratuitous.  When  I  am  told, 
there  are  Three  Persons  in  one  essence ;  I  never  ask  how 
they  exist?  or  what  unknowable  relations  they  have  with 
other  unknown  persons  or  things.  I  ask  only  who  or 
what  the  three  revealed  persons  are  ?  and  what  is  the  evi- 
dence that  their  number  is  three  ?  and  that  they  exist  ?  I 
ask,  what  is  the  fact  1  not  the  how  ?  If  any  man  know,  he 
can  tell  me:  just  as  he  tells  me,  volition  of  mind  raises  a 
hand  of  flesh  and  bones:  or  as  he  makes  me  see  that  grass 
grows.  If  he  does  not  know,  and  talks  without  ideas ,  why 
does  he  demand  that  I  should  believe  ?  If  he  has  any 
meaning ;  he  can  impart  that  meaning  :  unless  indeed  my 
understanding  is  inferior  to  his.  If  he  will  tell  me  what  is 
meant  by  the  proposition,  "  There  are  three  equal  per- 
sons in  one  essence  ;"  and  will  furnish  me  with  evidence 
of  its  truth  :  I  will  be  docile,  and  will  learn,  and  be  thankful. 
If  the  truth  he  presents  to  me  be  very  great,  and  my  un- 
derstanding very  shajlow ;  so  that  I  cannot  seize  the  truth 
which  he  presents :  he  will  see  and  pity  my  weakness,  and 
treat  me  kindly :  and  I  will  still  be  thankful. 

If  I  think  that  in  mathematical  solutions,  my  intellect  is 
such  that  I  can  keep  along  with  him  ;  and  I  yet  cannot  at 
all  understand  \vhat  he  says  of  his  three  persons  in  one  es- 
sence ;  I  shall  conclude  that  he  is  mistaken  in  thinking 
that  he  knows  \vhat  that  is,  which  he  says  he  believes. 
And  if  he  proceed  to  anathematize  me,  because  I  do  not 
assent  to  that  of  which  I  perceive  that  he  himself  knows 
nothing  at  all:  I  then  determine  to  resist,  as  well  as  I  can, 
the  temptation  into  which  he  leads  me,  to  hold  him  in  con- 
tempt. For  I  utterly  condemn  myself,  when  I  feel  the 


AND  NOT  THREE.  1  4:3 

least  contempt  for  any  one  of  my  fellow  servants.  And  I 
desire  to  be  sincere,  while  I  pray,  "  Lord,  lay  not  this  sin 
to  their  charge." 

Christ  informed  a  pharisee  that  "  except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God."  The  meaning 
is  intelligible,  and  is  no  mystery.  But  the  pharisee  asked 
him,  "  How  1"  Christ  informed  him  that  the  manner  was 
not  revealed.  It  was  a  mystery.  The  pharisee  had  no- 
thing to  do  with  the  mode.  "  The  wind  bloweth."  You 
know  this.  You  feel  it.  "  Thou  nearest  the  sound."  So 
far  there  is  no  mystery.  But  "  whence  it  cometh,  or 
whither  it  goeth,  thou  canst  not  tell."  Christ  prescribed 
no  Article  of  faith  to  his  hearer  on  any  part  of  the  subject 
which  was  a  mystery. 

And  Solomon  had  long  before  taught  the  folly  of  looking 
to  mysteries  for  rules  of  action.  "  He  that  observeth  the 
wind  shall  not  sow  :  and  he  that  regardeth  the  clouds  shall 
not  reap.  As  thou  knowest  not  what  is  the  way  of  the 
spirit  (wind,)  nor  how  the  bones  do  grow  in  the  womb  of 
her  that  is  with  child;  even  so  thou  knowest  not  the  works 
of  God  who  maketh  all."  In  contradistinction  from  the 
folly  of  lanching  out  among  mysteries,  or  making  calcula- 
tions from  things  unknowable,  he  subjoins  :  "  In  the  mor- 
ning sow  thy  seed ;  and  in  the  evening  withhold  not  thine 
hand:  for  thou  knowest  not  which  shall  prosper;  or 
whether  both  shall  be  alike  good." — Eccl.  xi.  4.  Leave 
mysteries  with  him  to  whom  they  belong.  Learn  arid  do  his 
revealedw\\\.  Whatever  he  commands  us  to  do  is  practica- 
ble. Whatever  he  commands  us  to  believe,  is  intelligible. 

He  who  would  officiously  intermeddle  with  that  which 
is  known  to  be  a  mystery ;  and  he  who  would  search  out 
the  Almighty  unto  perfection  j  is  the  same  character. 
None  but  a  rebel  worm  would  presume  upon  either. 


144  GOD  is  ONE; 

Let  us  not  bewilder  ourselves  with  mysteries ;  and  think, 
like  the  heathens,  that  the  gospel  is  to  operate  upon  our 
souls  by  charm  or  enchantment.  It  is  time  this  magical 
spell  was  broken.  If  the  living  God  remove  our  selfish- 
ness, and  our  blindness ;  we  shall  read,  understand,  and 
practice  his  revealed  will.  If  he  hath  revealed  Trinity  of 
equal  persons ;  we  shall  understand  this.  For  it  is  now 
no  mystery.  If  he  hath  revealed  something  about  the  trin- 
ity,; that  something  may  be  learned  and  understood;  and 
is  no  mystery.  If  it  have  unknowable  modes  and  myste- 
rious relations  with  other  unknowable  persons  and  things ; 
with  these  we  can  have  nothing  to  do. 

Let  those  who  say  they  have  a  revelation  of  Three  Per- 
sons in  One  essence,  set  them  forth  in  clear  light  before 
the  minds  of  other  men.  As  yet,  so  far  as  I  know,  this  has 
not  been  done.  For  myself,  I  say  with  Professor  Stewart, 
"  My  mind  is  absolutely  unable  to  elicit  any  ideas  from  any 
of  the  definitions  of  person  in  the  Godhead  which  I  have 
ever  examined."  [Appendix  0.] 


A«D  NOT  THREE.  145 


ORIGIN 

- ;      .-,:•      ,  ,    ••  •:»•  I**?'  .'•' 

OF  THE 

MYSTERY  OF  THE  TRINITY. 


FAR  back  in  pagan  antiquity  ;  men  "  not  retaining  God 
in  their  knowledge,"  and  "  vain  in  their  own  imaginations," 
deified  visible  objects,  and  invisible  phantasms. 

The  apostles  preached  to  heathens  who  thought  that 
magical  words,  and  magical  numbers  could  put  in  action 
unseen  powers.  They  conversed  with  men  and  women, 
who  believed  that  Jupiter's  thunderbolt  had  three  forks  : 
that  Neptune's  trident  had  three  prongs  :  that  Cerberus 
(the  infernal  dog  who  guarded  the  shades  below)  had  three 
heads :  that  the  Pythian  Priestess  uttered  predictions, 
mounted  on  a  stool  of  three  legs* 

The  Goddess  Diana,  in  heaven,  was  called  fhrebe ;  on 
earth,  Diana ;  below  the  earth,  Hecate.  She  was  called 
triceps,  three  headed.  She  had  the  head  of  a  horse,  of  a 
dog,  and  of  a  virgin.  Three  in  one  :  somewhat  like  three 
Gods  in  one  person  ;  or,  which  is  the  same,  three  persons 
in  one  God.  Apollo  was  the  God  of  physic,  of  divination, 
and  of  poetry.  He  was  called  Sol  in  heaven,  Bacchus  on 
earth,  and  Apollo  below  the  earth. 

The  apostles  taught  their  converts  to  explode  such  mys- 
teries :  and  to  worship  the  Holy  One.  We  have  an  ex- 
ample in  Acts  xiv.* 

Barnabas  and  Paul  preached  at  Lystra:  and  on  account 

of  the  miraculous  cure  of  a  cripple,  the  hearers  thought 

S 


146  GOD  is  ONE; 

the  apostles  -were  Gods  come  down.  Barnabas  they  took 
to  be  Jupiter.  Jupiter  was  the  supreme  God  of  the  hea- 
then ;  though  he  had  a  Father,  viz :  Saturn :  as  most  trin- 
itarians  say  that  Christ's  Divinity  has  a  Father.  Paul,  they 
supposed  to  be  Mercurius.  The  God  Mercurius  was  Son 
of  Jupiter  by  his  wife  Maia. 

"  Then  the  priest  of  Jupiter,  who  was  before  their  city, 
brought  oxen  and  garlands,  and  would  have  done  sacrifice 
with  the  people.  Which  when  Barnabas  and  Paul  heard, 
they  rent  their  clothes,  and  ran  in  among  the  people,  cry- 
ing out,  Sirs,  why  do  ye  these  things  ?  We  also  are  men 
of  like  passions  with  you,  and  preach  unto  you,  that  you 
should  turn  from  these  vanities  unto  the  living  GOD,  who 
made  heaven  and  earth  and  all  things  :  who  left  not  him- 
self without  witness,  in  that  he  did  good,  and  gave  us  rain 
and  fruitful  seasons,  filling  our  hearts  with  food  and  glad- 
ness. And  with  these  sayings,  scarce  restrained  they  the 
people,  that  they  had  not  done  sacrifice  unto  them." 

The  first  Christians  had  seen  Jesus,  and  conversed  with 
apostles.  God  was  with  them  indeed.  Their  heavenly 
spirit  was  transmitted  through  several  generations.  Hence 
the  wide  spread  of  the  gospel  amidst  trying  persecutions. 
Pagan  Gods  and  pagan  rites  gave  way.  The  glory  of  Je- 
hovah was  revealed  ;  and  the  victorious  reign  of  his  anoint- 
ed Son  diffused  peace,  humility,  and  joy ;  such  as  suffering 
humanity  had  not  before  witnessed.  With  manuscript 
copies  of  the  bible  ;  we  are  not  to  regard  them  as  learned 
expositors.  But  they  were  unincumbered  with  human 
creeds. 

The  mystery  of  three  persons  in  the  God  and  Father 
of  our  Lord  Jesus  Christ  wras  quite  irhknown  to  them. 
Several  centuries  run  out  before  this  article  gained  an  es- 
tablishment. 


AND  NOT  THREE.  147 

Previous  to  Constantino  and  his  council  at  Nice,  (anno 
325  ,)  preachers,  superficially  instructed,  began  to  be  be- 
wildered in  adjusting  the  meaning  of  the  words  The  Fa- 
ther, the  Son,  and  The  Holy  Ghost.  What  the  words  in- 
tended, they  did  not  exactly  know :  and  they  fell  into  dis- 
putes and  unintelligible  jargon.  From  this  obscurity,  emer- 
ged the«nystery  of  the  trinity,  and  its  first  rude  draughts, 
among  Christians. 

"  Turtullian  (anno  200)  was  the  earliest  father  who 
presents  us  with  the  terms  person  and  trinity." — Stewart, 
p.  26.  These  terms  were  used  vaguely,  and  multiplied 
disputes.  Praxeas  thought  the  words  Father,  Son,  and 
Holy  Ghost,  were  all  applied  to  God ,  and  must  therefore 
have  the  same  meaning.  This  was  a  mistake.  Turtullian 
attempted  to  correct  it.  But  neither  did  he  know  the 
sense  of  the  words  as  used  in  various  passages.  His  zeal 
against  Praxeas,.  led  him  to  expound  them  thus :  "  All 
(i.  e.  Father,  Son,  and  Holy  Ghost)  are  not  one  :  while  all 
are  of  one  ;  that  is,  by  a  unity  of  substance.  Still  the  mys- 
terious economy  which  distributes  unity  into  trinity  is  ob- 
served :  marking  out  Father,  Son,  and  Ghost.  There  are 
three :  not  in  condition,  but  rank  :  not  in  essence,  by  form  : 
not  in  power,  but  kind  :  of  one  substance,  one  condition, 
one  power.  For  there  is  One  God,  from  whom,  all  these 
ranks  and  forms  and  kinds,  by  the  names  of  Father,  Son, 
and  Holy  Ghost,  are  reckoned." 

"  The  third  is  the  Spirit  from  God  and  the  Son  :  as  the 
fruit  from  the  stalk  is  the  third  from  the  root ;  a  stream 
from  the  river  from  the  fountain ;  a  sharp  point  from  a  ray 
from  the  sun.  So  trinity  proceeds  by  interlinked  and  con- 
nected grades  from  the  Father."  One  of  our  partly  civilized 
Indian  sachems,  being  employed  to  settle  the  meaning  of  Fa- 
ther, Son  and  Ghost;  might  elaborate  a  creed  much  like  this. 


148  GOD  is  ONE; 

At  first,  the  fathers  in  general  strongly  objected  to  per- 
sons. They  thought  this  language  implied  (unaided  by  du- 
plicity of  signification,  absurdity,  and  mystery,  it  did  and 
does  imply)  that  there  are  three  beings  in  God  :  which 
they  said  was  unscriptural.  Thus  Dionysius  Romanus, 
fifty  years  after  Turtullian  (anno  250,)  reprobates  those 
who  separate  the  divine  unity  into  three  different  persons. 
They  preach,  says  he,  as  if  there  were  three  Gods  5  divi- 
ding the  sacred  unity  into  three  Hypostases  or  persons. — 
Stewart,  p.  24. 

In  this  century,  arose  Sabellius  and  his  followers ;  who, 
to  avoid  absurdities  now  afloat,  and  which  they  could  not 
digest ;  maintained  that  a  certain  portion  only  of  the  divine 
nature  was  united  to  the  man  Jesus  the  Son  of  God  :  and 
that  the  Holy  Ghost  was  a  portion  of  the  Father. — View 
of  Religions,  p.  247. 

Some  of  the  ante-nicene  fathers  began  to  think  there 
were  persons :  and  that  the  Father  and  Son  were  O/AOOUSIOI 
consubstantial.  But  the  council  of  Antioch  (anno  273) 
rejected  consubstantial. 

The  famous  council  of  Nice  (anno  325)  with  the  emperor 
at  their  head,  adopted  o.aoousios,  as  a  proper  word  to  express 
the  "  incomprehensible  manner"  of  the  Son's  procreation 
in  his  Father's  substance.  The  meaning  of  parts  of  the 
Nicene  creed  is  as  occult  as  the  mystical  rant  of  a  necro- 
mancer. I  have  heard  a  catholic  priest  read  it  to  his  illit- 
erate congregation  in  Latin.  They  devoutly  kneeled. 
And  it  was  as  intelligible  to  them  in  Latin,  as  it  is  to  any 
body  else,  in  English. 

Arius,  presbyter  of  Alexandria,  a  man  of  genius  and  elo- 
quence, in  the  fourth  century,  maintained  that  the  Son  was 
"  the  beginning  of  the  creation  of  God :"  but  appears  not 
to  have  understood  the  senses  in  which  the  words  Holv 


AND  NOT  THREE.  149 

Ghost  are  used  in  the  scriptures.  He  is  said  to  have 
taught  that  the  Holy  Ghost  was  created  by  the  Son. 

Athanasius  bishop  of  Alexandria  employed  his  talents 
forty  six  years  against  the  Arians.  The  creed  which 
bears  his  name,  although  probably  composed  about  200 
years  after  his  day,  is  as  follows  : 

"  Whoever  would  be  saved,  must  above  all  things,  pos- 
"  sess  the  catholic  faith  :  which,  unless  he  keep  whole  and 
"  inviolate  ;  he  shall  perish  everlastingly,  and  that  without 
"  doubt.  The  catholic  faith  is  this.  We  worship  One 
"  God  in  Trinity,  and  Trinity  in  Unity-:  neither  confound- 
"  ing  the  persons,  nor  separating  the  substance.  For  there 
"  is  one  person  of  the  Father,  another  of  the  Son,  and  an- 
"  other  of  the  Holy  Spirit.  But  the  Divinity  of  the  Father, 
"  and  Son,  and  Holy  Spirit  is  one  ;  the  glory  equal ;  the 
"  majesty  co-eternal.  The  Father  is  uncreated  ;  the  Son 
"  uncreated  •,  the  Holy  Spirit  uncreated.  The  Father  is 
"  infinite,  the  Son  infinite,  the  Holy  Spirit  infinite.  The 
"  Father  is  eternal,  the  Son  eternal,  the  Holy  Spirit  eter- 
"  nal.  Nevertheless  there  are  not  three  eternals,  but  one 
"  eternal.  There  are  not  three  uncreateds,  nor  three  in- 
"  finites  ;  but  one  uncreated,  one  infinite.  The  Father  is 
"  not  created  nor  begotten.  The  Son  is  from  the  Father 
"  alone  ;  not  created,  but  begotten.  The  Holy  Spirit  is 
"  from  the  Father  and  Son  ;  not  created,  nor  begotten,  but 
"  proceeding." 

The  writer  of  this  creed  may  have  been  in  truth,  what 
the  catholic  church  calls  him,  a  "  saint  •"  "  Saint  Athana- 
sius." Still  the  creed  discovers  the  infirmities  both  of  his 
understanding,  and  heart.  Of  his  understanding :  for  the 
creed  itself  is  gibberish.  Of  his  heart :  for  when  he  pre- 
sumed to  deal  damnation  on  those  who  could  not  reverence 
the  image  which  he  had  set  up  ;  his  humility  and  benevo- 


150  GOD  is  ONE; 

lence  had  given  place  to  a  lofty  arrogance.  Watts  ex- 
pressed the  opinion  that  he  should  better  please  his  Lord 
by  meekness ;  than  by  pretending  with  assumed  authority 
to  "  guard  God's  sacred  truths,  by  scattering  all  the  ter- 
rors of  hell  around  them." 

The  Nicene  creed  was  sanctioned,  with  some  additions, 
by  the  second  general  council  at  Constantinople,  anno  381. 
One  hundred  and  fifty  bishops  of  this  council,  being  the 
majority,  and  consequently  the  orthodox  party,  aimed  by 
this  to  put  down  what  their  arrogance  called  "  the  pest" 
and  "  the  blasphemy"  of  the  minority  ;  and  to  give  unifor- 
mity to  the  faith  of  the  people  who  were  unable  to  judge 
for  themselves. 

These  creeds  passed  down  through  successive  councils 
in  the  church  of  Rome.  Their  utter  unintelligibility  ren- 
dered them  convenient  in  that  church,  whose  hierarchy 
profited  by  the  submission  of  the  people  to  mysteries. 
Their  triple  Divinity  and  Virgin  and  saints  and  images ; 
their  miracles  and  purgatory  and  mysteries,-,  much  re- 
semble the  ancient  mythology  of  pagan  Rome. 

In  that  church  was  also  made  the  scholastic  scheme  of 
trinity ;  our  present  orthodoxy :  "  a  set  of  words,  as  Watts 
observes,  invented  by  subtle  and  metaphysical  schoolmen  j 
and  never  intended  to  convey  intelligible  meaning  to  the 
minds  of  Christians." 

When  Henry  the  Eighth  revolted  from  the  Pope,  and 
made  the  clergy  and  people  of  England  profess  that  he, 
instead  of  the  Roman  Pontiff,  was  head  of  the  church  of 
England  ;  it  became  necessary  to  new-model  their  Liturgy. 
His  convocation  of  clergy,  himself  being  Pontifex  Maximus, 
decided  for  our  fathers,  what  should  hereafter  be  the  Rule 
of  Faith :  viz.  The  old  and  new  testament  with  the  Apocry- 
pha, the  Apostolic,  the  Nicene,  and  the  Athanasian  creeds. 


AND  NOT  THREE.  151 

Can  we  realise  that  such  was  the  condition  of  our  fa- 
thers *?  such  their  religion  ?  such  their  degradation,  297 
years  ago  1  Previous  to  this,  they  were  papists  :  and  their 
religion  consisted  almost  entifely  of  mysteries.  And  so 
profound  was  their  ignorance,  that  to  mysteries  imposed 
upon  them  by  their  priests,  they  yielded  a  sincere  and  in- 
dolent submission.  [Appendix  P.] 

Our  forefathers  neither  claimed  the  power,  nor  so  much 
as  felt  a  desire  to  examine  any  matter  and  judge  for  them- 
selves. They  were  sunk  down  under  a  spiritual  despot- 
ism. Protestants  have  yet  retained  a  remnant  of  those 
mysteries  :  and  so  far,  the  people  still  yield  an  uninquisi- 
tive  and  reverential  acquiescence. 

Henry  and  his  clergy  admitted  auricular  confession,  and 
penance,  and  transubstantiation,  as  when  under  the  Pope. 
Praying  to  saints  was  admitted  as  expedient ;  but  less  ri- 
gidly enforced.  They  continued  the  former  rites  of  the 
church,  the  use  of  holy  water,  the  observance  of  Ash 
Wednesday,  Palm  Sunday,  Good  Friday,  &,c. :  but  with 
some  diminished  sacredness. 

The  members  of  the  convocation  were  divided  on  the 
question  of  retaining  purgatory.  They  therefore  took  a 
middle  course,  and  ordained  as  follows  :  "  Since  according 
to  due  order  of  charity,  and  the  book  of  Maccabees,  it  is  a 
good  and  charitable  deed  to  pray  for  souls  departed  ;  and 
since  such  a  practice  has  been  maintained  from  the  begin- 
ning ;  all  bishops  and  teachers  should  instruct  the  people 
not  to  be  grieved  for  the  continuance  of  the  same.  But 
since  the  place  where  departed  souls  are  retained  be- 
fore they  reach  paradise,  as  well  as  the  nature  of  their 
pains,  is  left  uncertain ;  it  is  meet  and  convenient  to  com- 
mend the  deceased  to  the  mercy  of  God,  trusting  that  he 
accepteth  our  prayers  for  them." — Hume's  Hist.  Eng. 


152  GODISOXE; 

What  our  fathers  were  300  years  ago,  we  may  learn 
by  looking  at  Spain  at  the  present  time.  The  profits  of 
mysteries  may  be  estimated  from  the  following  schedule, 
posted  up  on  the  churches  tof  Madrid,  three  or  four  years 
ago,  for  the  edification  of  the  catholics  of  that  capital : 

"  The  sacred  and  royal  Bank  of  Piety.has  relieved  from 
Purgatory  from  1721  to  Nov.  1826, 

1,030,395  souls,  at  an  expense  of £1,720,437 

11,420  do.  from  Nov.  1826  to  Nqv.  1827, 14,276" 

[New  York  Observer,  May  25,  1833.] 

This  is,  one  million,  forty  one  thousand,  eight  hundred 
and  fifteen  souls  relieved  from  purgatory  ;  for  one  million, 
seven  hundred  and  thirty  four  thousand,  seven  hundred 
and  thirteen  pounds.  This  gives  the  priest  £\  13s.  4d.  for 
each  soul  delivered  from  purgatory,  by  his  mysterious 
mass.  A  more  profitable  mystery  has  not  been  imposed 
on  human  ignorance.  [Appendix  Q.] 

When  popery  was  discontinued  in  England,  our  ances- 
tors were  exceedingly  distressed  for  the  souls  of  their  de- 
parted friends  ;  which  they  believed  must  now  lie,  during 
many  ages,  in  torments  for  want  of  masses  to  relieve  them. 
This"  great  revolution  from  popery  to  protestantism  was 
effected  by  the  king,  merely  because  the  Pope  would  not 
give  him  a  bill  of  divorce  from  his  queen,  that  he  might 
marry  Anne  Boley  n.  It  is  noticeable  that  the  priests  from 
interest,  and  the  people  from  ignorance,  followed  the  va- 
rying religten  of  the  sovereigns  ;  while  the  sovereigns 
controlled  the  livings.  When  queen  Mary,  Henry's  daugh- 
ter, took  the  sceptre,  and  ordered  the  clergy  back  to  pope- 
ry ;  they  took  the  people  and  went  back.  When  her  sis- 
ter queen  Elizabeth  succeeded  her,  and  ordered  them  again 
to  be  protestants ;  they  were  again  protestants  :  she  being 
Sacerdos  Maxima,  Head  of  the  church. 


AND  NOT  THREU.  158 

It  will  be  seen  that  the  trinity  was  by  Henry  most  thor- 
oughly brought  down  into  the  English  protestant  church : 
the  ancient  creeds,  called  Apostolic,  Nicene,  and  Athana- 
sian,  being  ranked  with  the  bible  as  the  Rule  of  Faith. 
Whoever  denied  them,  was  doomed  to  the  stake  or  scaf- 
fold. 

What  is  called  the  Apostles'  creed,  has  meaning.  The 
Nicene,  and  Athanasian,  as  well  as  Turtullian's,  would  re- 
quire a  magician  to  elicit  intelligible  sense.  Many  schemes 
of  trinity  have  been  made  since  those  days  :  several,  since 
my  remembrance.  And  to  profess  faith  in  any  one  of 
them,  if  only  it  be  so  worded  as  to  be  inexplicably  unintel- 
ligible ;  secures  the  character  of  any  man  or  minister,  as 
sound  and  orthodox. 

Notwithstanding  all  this,  I  knowr  that  I  have  a  right  and 
am  bound  to  pass  by  them  all,  and  go  directly  to  the  bible. 
I  examine  for  myself  what  I  ought  to  believe  as  to  the 
meaning  of  the  words  Father,  and  Son,  and  Holy  Ghost,  in 
each  passage  where  these  words  occur.  If  any  man  w^ould 
restrict  me  in  this  right;  he  would  divest  me  of  my  money, 
and  evefy  other  interest  j  if  the  state  of  society  was  such 
that  he  could  cloke  his  injustice  under  mysterious  disgui- 
ses ;  so  as  to  render  his  avarice  sacred  to  the  apprehen- 
sions of  the  multitude. 

"  This  I  confess,  that  after  the  wray  which  they  call  he- 
resy, so  worship  I  the  God  of  my  fathers,  believing  all 
things  which  are  written  in  the  law  and  in  the  prophets :" 
— Acts,  xxiv.  14  :  but  not  all  things  written  in  the  creeds 
delivered  down  by  Henry  from  the  church  of  Rome.  And 
I  apprehend  that  whoever  will  take  this  course  with  an 
humble  and  prayerful  mind,  will  find  the  bible  more  in- 
structive and  intelligible  than  he  had  apprehended.  But 

let  him  count  the  cost. 

T 


154  GOD  IS  ONE} 

"  If,  says  Watts,  we  labor  in  our  zeal  to  proselyte  the 
Learned ;  most  of  them  are  so  rooted  in  their  old  opinions, 
so  immovably  established  in  their  particular  forms,  so  self 
satisfied,  so  prejudiced  against  further  light ;  that  we  shall 
probably  awaken  their  learned  anger  to  fix  the  brand  of 
heresy  upon  us ;  and  overwhelm  any  brighter  discoveries 
with  clamor  and  hard  names,  and  extinguish  them  in  noise 
and  darkness." 

"  If  we  are  solicitous  to  persuade  the  Unlearned  into 
any  better  explanation  than  they  learned  in  their  younger 
years ;  we  have  the  same  huge  prejudices  to  encounter. 
Hard  names  and  reproaches  are  weapons  evfer  at  hand, 
and  common  both  to  the  Greek  and  barbarian.  The  vul- 
gar Christian  is  as  expert  at  them  as  the  scholar." 

The  times  are  milder  than  they  were.  Henry  VIII. 
died  286  years  ago,  having  reigned  over  our  forefathers 
38  years  nearly.  "  Besides  executing  72,000  of  his  sub- 
jects for  other  causes  ;  his  religious  murders  amounted  on 
an  average  to  six  a  day,  Sundays  included,  during  his 
whole  reign." — Dick's  Phil,  of  Rel.  Such  a  phenomenon 
could  not  consist  with  the  present  diffusion  of  knowledge ; 
and  consequent  humanity.  This  is  one  illustration  of  Sol- 
omon's proverb  :  "  That  the  soul  be  without  knowledge, 
it  is  not  good." 

As  far  as  consistent  with  a  clear  exhibition  of  the  nature, 
origin,  and  continuance  of  that  blind  ing  mystery  which  I  ex- 
plode ;  I  have  aimed  to  give  no  offence  to  Jew,  or  to  Greek, 
or  to  the  church  of  God.  My  views  of  the  unity  and  charac- 
ter of  God;  and  of  the  pre-existence  and  character  of  his 
Son  Jesus  whom  he  hath  made  both  Lord  and  Christ;  are,  in 
my  full  conviction,  clearly  revealed  in  my  creed  The  Holy 
Scriptures.  If  I  have  ever  unjustly  encroached  upon  the 
freedom  of  those  who  dissent  from  these  views,  I  am  not 


AND  NOT  THREE.  155 

aware  of  it.  So  far  as  I  know,  I  am  not  accused  of  it.  If 
I  am  thought  to  have  done  so  in  any  part  of  this  publica- 
tion ;  candor,  I  hope,  will  make  some  apology,  when  remin- 
ded that  very  forbidding  airs  and  menacing  attitudes  have 
occasionally  been  assumed  toward  me.  My  aim  has  been 
to  be  understood :  and  to  exhibit  facts  and  truths  stripped 
of  disguise  :  facts  and  truths  in  which,  I  solemnly  believe, 
the  Christian  world  has  a  deep  interest. 


QUESTION. 

"  JESUS  asked  the  pharisees,  saying,  What  think  ye  of 
The  Christ  ?  Whose  Son  is  he  ?"  i.  e.  Whose  Son  do  you 
suppose  your  Messiah  is,  as  you  collect  from  your  prophets  ? 

*'  They  say  unto  him,  The  Sorr  of  David.  He  saith  un- 
to them,  How  then  doth  David  call  him  Lord,  saying,  The 
LORD  (Jehovah)  said  unto  my  Lord  (Adonai,)  Sit  thou  on 
rny  right  hand,  till  I  make  thine  enemies  thy  footstool  ? 
If  David  call  him  Lord,  How  is  he  his  Son  1" 

The  question  is  no  equivocation.  The  identical  person, 
(whether  a  created  or  uncreated  person,)  who  was  David's 
Lord,  was  David's  Son.  The  pharisees  could  not  solve 
the  difficulty. 

Trinitarians  answer.  God  The  Father  the  first  person 
in  the  essence,  said  to  God  The  Son  the  second  person  in 
the  essence,  "  Sit  thou  on  my  right  hand."  This  Son,  equal 
with  the  Father,  was  the  person  who  created  and  governs 
the  world  :  and  by  his  own  consent  was  appointed  by  his 
Father  as  the  Redeemer  of  men,  and  Governor  of  Israel : 
and  so  was  Lord  to  king  David.  And  though  he  thought 


GOD  IS  ONE  ; 

it  not  robbery  to  be  equal  with  his  Father ;  yet,  by  a  mys- 
terious economy,  he  consented  to  take  the  form  of  a  ser- 
vant ;  and  depend  on  the  promised  aid  of  his  Father  in 
subduing  his  enemies.  Jehovah  the  Son,  David's  LORD, 
was  also  David's  Son,  as  he  was  in  the  fullness  of  time  be- 
gotten by  the  Holy  Ghost  proceeding-  from  the  Father  and 
the  Son,  in  the  virgin  who  was  a  descendant  of  David. 
Thus  God  the  Son,  was  David's  Son. 

All  this  vf  as  familiar  to  me  from  my  childhood.  Yet  I 
cannot  believe  it. '  What  is  said  of  The  Son  in  all  the  scrip- 
tures, expresses  derivation  and  dependence.  "  This  day" 
doth  not  mean  from  all  eternity.  If  the  Father  must  sup- 
port him,  and  subdue  his  enemies  under  him :  then  he  tru- 
ly said,  "  The  Father  is  greater  than  I."  He  is  the  Man 
Christ  Jesus.  As  Son,  his  essence  and  perfections  are  not 
identical  with  the  essence  and  perfections  of  The  LORD,  by 
whom  he  was  begotten:  and  by  whom  he  was  addressed. 
For  if  the  essence  and  perfections  of  the  LORD,  and  the 
essence  and  perfections  of  his  begotten  Son  are  identical ; 
then  in  Ps.  ii.  The  LORD  is  talking  to  himself,  and  calling 
himself  his  "  Son"  and  "  king"  and  "anointed  :"  and  di- 
recting himself  to  ask  of  himself  the  heathen  for  an  inheri- 
tance ;  and  promising  himself  that  if  he  will  so  ask,  he 
will  give  himself  the  uttermost  parts  of  the  earth  for  his 
possession.  This  is  not  analogous  to  any  well  signifying- 
language  among  men.  If  an  earthly  king  should  so  talk 
to  himself,  we  should  think  him  a  very  indjfferent  man. 

When  David  says,  "  O  give  thanks  unto  The  LORD  of 
Lords  ;"  he  surely  understood  that  LORD,  and  Lords  were 
not  equals.  We  know  that  Lord  does  not  denote  God  Su- 
preme in  the  following  passage :  "  Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christ." — Eph.  i.  3.  If  in  this 
text,  Lord  means  the  Divinity  of  Christ  who  is  God  Su- 


AND  NOT  THREE.  157 

preme  ;  then  God  Supreme  has  both  a  God  and  Father. 
He  has  neither. 

How  then  is  this  question  to  be  answered  1 

Thus.  "  The  LORD"  is,  in  Hebrew,  Jehovah  •,  and  is 
God  Supreme.  He  is  the  speaker.  . 

"  The  Son"  to  whom  he  speaks  is,  in  Hebrew,  Adonai 
Lord.  Lord  is  sometimes  used  in  scripture,  where  no 
more  respect  is  intended  than  when  we  say,  Sir.  It  is  used 
for  persons  of  worth  and  merit :  Gen.  xxiv.  8.  For  pro- 
phets: I.  Kings,  xviii.  7.  For  a  master :  John,  xv.  15. 
For  a  husband:  Gen.  xviii.  12.  For  tyrants:  Isa.  xxvi.  13. 
I.  Pet.  v.  3.  For  princes  and  nobles  :  Dan.  iv.  36.  For 
kings:  Gen.  xl.  1.  II.  Sam.  xix.  19.  For  The  Son  of 
God:  Ps. ex.  1.  And  for  God  himself. 

He  to  whom  Jehovah  says,  "  This  day  have  I  begotten 
thee,"  was  the  pre-existent  soul  of  Christ,  called  "  the  first 
begotten  Son,"  and  "  the  beginning  of  the  creation  of  God." 
This  explains  the  doctrine  of  the  most  primitive  Christians 
concerning  the  ante-mundane  generation  of  Christ :  and 
also  accords  with  the  bible  account  of  his  pre-existence, 
and  "  the  glory  which  he  had  with  the  Father  before  the 
world  was." 

The  things  attributed  to  the  unbegotten  God  and  his  be- 
gotten Son  ;  sending  and  being  sent  •,  giving  and  receiving ; 
and  mutually  loving  :  all  have  their  foundation  in  the  uni- 
ted Divine  and  Human  natures.  Persons,  personalities, 
personal  differences,  and  personal  distinctions  in  the  very 
Divinity,  essential  to  his  being,  and  eternally  inherent  in 
him  ,  are  all  needless  here. 

The  Son  was  "  the  Lord  from  Heaven."  He  "  came 
forth  from  the  Father:"  assumed  "the  body  that  was  pre- 
pared for  him :"  and  sustained  the  offices  to  which  he  was 
anointed.  Hence  the  priesthood  and  kingdom  of  The  Mes- 


158  GOD  is  ONE; 

siah ;  and  the  perfect  satisfaction  he  offered  to  God  for 
the  offences  of  men.  Of  old  was  the  order  given  to  him, 
"  Sit  on  my  right  hand,  till  I  make  thy  foes  thy  footstool." 
Of  old  he  was  "  Archangel :"  Prince  of  the  kings  of  the 
earth  :  and  David's  Adonai  Lord. 

He  was  David's  Son  :  born  of  the  virgin  who  was  a  de- 
scendant of  David.  Hence  God  Supreme  was  not  "  Son 
of  David  :"  was  not  "  Son  of  man  :"  was  not  "  the  seed  of 
the  wroman."  "The  first  born  of  every  creature"  was 
both  Son  of  David,  and  Lord  of  David  :  and  was  "  Son  of 
God,"  and  the  "  seed  of  the  woman." 

The  doctrine  of  a  begotten  God  in  the  Godhead,  equal 
to  the  Father,  and  equally  ancient,  and  equally  the  God- 
head itself,  sent  down  from  heaven,  born  of  Mary,  crucified 
under  Pilate,  is  orthodox  ;  is  untaught  in  the  bible  ;  is  an 
impossibility.  A  reason  in  Latin  was  given  for  believing 
it  by  ancient  scholastic  doctors.  It  was  this  :  "  Credo, 
quia  impossibile  est."  The  meaning  is,  "  I  believe  it,  be- 
cause it  is  impossible."  They  knew  it  was  an  impossibil- 
ity. But  calling  it  "  a  mystery,"  they  could  believe  it  as 
easily  as  they  could  believe  that  Christ,  in  his  last  supper, 
swallowed  and  ate  himself:  and  as  men  believe  that  three 
equal  persons  inhere  in  one  essence. 

Equally  useless  are  these  mysteries,  in  explaining  the 
forms  of  blessing  to  which  appeals  are  made.  As  II.  Cor. 
xiii.  14 — "The  grace  of  the  Lord  Jesus  Christ,  and  the 
love  of  God,  and  the  communion  of  the  Holy  Ghost,  be 
with  you  all." 

We  need  grace  from  the  Messiah,  the  Son,  the  Media- 
tor. "  The  word  was  made  flesh  and  dwelt  among  us,  full 
of  grace." — John,  i.  14.  We  have  kindred  with  his  hu- 
manity :  and  have  part  in  his  sufferings,  his  spirit  and  his 


AND  NOT  THREE.  159 

joys.  "  He  is  touched  with  a  feeling  of  our  infirmities." 
"  He  ever  liveth  to  make  intercession  for  us." 

We  enjoy  through  him  the  forgiving  love  of  God. 

That  we  sinners  may  rejoice  in  this  salvation,  God  who 
is  Holy  and  Ghost  spiritually  assimilates  us  to  himself. 
With  this  Holy  Ghost  or  Spirit,  even  the  One  God,  we 
have  union  and  communion.  "  That  they  all  may  be  one ; 
as  thou,  Father,  art  in  me,  and  I  in  thee,  that  they  all  may 
be  one  in  us ;  that  the  world  may  believe  that  thou  hast 
sent  me." 

The  world  will  "  believe  that  thou  hast  sent  me  ;"  so 
soon  as  they  see  all  professed  Christians  united  in  disinter- 
ested love.  That  happy  period,  however,  hath  no  connec- 
tion with  a  triplex  Divinity.  Had  the  rude  Turtullian  or 
Athanasius  maintained  ten  or  twelve  persons  ;  he  might 
have  appealed  to  a  form  of  blessing,  and  have  rendered  his 
creed  orthodox.  As  Rev.  i.  4 — "  Grace  be  unto  you,  and 
peace  from  him  which  is,  and  from  him  which  was,  and 
from  him  which  is  to  come,  and  from  the  seven  spirits 
which  are  before  the  throne,  and  from  Jesus  Christ  the 
faithful  witness,  the  first  begotten  from  the  dead,  and  the 
prince  of  the  kings  of  the  earth."  They,  however,  re- 
stricted the  number  to  three.  And  to  prevent  all  further 
doubt ;  some  of  the  catholic  saints  placed  the  mystic  three 
in  the  bible.  "  But  from  the  beginning  it  was  not  so." 
[Appendix  D.] 


160  COD  is  ONE; 


BAPTISM. 

CAJC  we  ascertain  the  meaning  of  the  terms,  The  Fa- 
ther, and  The  Son,  and  The  Holy  Ghost,  in  which  we  are 
baptised  ? 

Accustomed  from  infancy  to  Three  equal  Persons  in 
God :  and  the  creeds  using  the  words  Father,  Son,  and 
Holy  Ghost,  as  names  of  these  identical  Persons  :  the  as- 
sociation of  ideas  in  our  minds,  suggests  them  when  bap- 
tism is  mentioned.  But  as  no  such  .persons  occur  in  the 
bible,  we  may  waive  them  for  the  present ;  as  we  would 
take  nothing  for  granted.  We  may  go  on  surer  ground 
by  taking  up  the  twenty  eighth  chapter  of  Matthew,  where 
the  words  Father,  Son,  and  Holy  Ghost,  first  occur  in  con- 
nection with  baptism. 

We  have  here  account  of  the  resurrection  of  Jesus 
Christ.  The  two  Marys  went  early  to  the  sepulchre. 
They  saw  an  angel,  who  said,  "  Ye  seek  Jesus  who  was 
crucified.  He  is  not  here.  Come  see  the  place  where 
the  Lord  lay.  And  go  quickly  and  tell  his  disciples,  He 
is  risen  and  goeth  before  you  into  Galilee :  there  ye  shall 
see  him.  Then  the  eleven  went  into  Galilee  ;  and  when 
they  saw  him,  they  worshipped  him  :  but  some  doubted." 

"  And  Jesus  came  and  spake  unto  them,  saying,  All 
Power  is  given  unto  me,  in  heaven  and  earth.  Go  ye, 
therefore,  and  teach  all  nations ;  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost." 

What  being  is  here  intended  by  the  Father  ? 

It  is  obvious  that  The  Father  is  here  correlative  to  him 
who  is  joined  with  him  in  the  passage  as  the  Son.  Hence 


AND  NOT  THREE.  161 

it  is  the  same  being  who'is  so  often  called  The  Father  of 
our  Lord  Jesus  Christ.  It  therefore  cannot  be  doubted 
that  The  Father  means  the  same  being  who  speaks  in  Ps. 
2  and  110,  called  Jehovah.  'The  LORD  (Jehovah)  hath 
said  unto  me,  Thou  art  my  Son :  this  day  have  I  begotten 
thee.  Ask  of  me,  and  I  will  give  thee  the  heathen  for 
thine  inheritance,  and  the  uttermost  parts  of  the  earth 
('  all  nations')  for  thy  possession.  The  LORD  hath  sworn, 
and  will  not  repent,  Thou  art  a  priest  forever  after  the  or- 
der of  Melchisedec.  The  LORD  at  thy  right  hand  shall 
strike  through  kings  in  the  day  of  his  wrath.'  This  must 
be  the  invisible  God.  '  To  us  there  is  but  One  God,  even 
the  Father.7 

Who  then  is  The  Son  intended  in  this  passage  ? 

Doubtless  the  same  to  whom  The  LORD  declared, '  Thou 
art  my  Son  :  to-day  have  I  begotten  thee.'  And  this  was 
the  same  Jesus  of  whose  resurrection  from  the  dead,  we 
have  account  in  this  twenty  eighth  chapter  of  Matthew. 
'  The  disciples  worshipped  Jiim  whom  they  saw? — ver.  17. 
The  angel  who  said, '  See  the  place  where  the  Lord  lay  ;' 
could  not  have  meant  that  The  LORD  (Jehovah)  had  '  lain' 
dead  '  in  that  place.'  Nor  could  they  have  said  of  him, 
*  He  is  not  here.' — ver.  6. 

Verse  1 9. — '  All  power  is  GIVEN  unto  me  in  heaven  and 
earth.  Go  ye  THEREFORE,  and  teach  all  nations :  bapti- 
zing them  in  the  name  of  the  Father,  and  of  the  Son.' 

This  teaches  that  '  all  power  in  heaven  and  in  earth,' 
was  not  originally  inherent  in  the  Son.  For  then  it  could 
not  be  given  him.  Moreover,  the  appellation  Son  is  inap- 
plicable to  the  unbegotten  God.  God  Supreme  is  Son  to 
no  God.  But  '  all  power  in  heaven  and  in  earth  being 
given'  to  the  Son ;  the  Son  had  authority  to  make  '  all  na- 
tions' his  disciples  ;  and  to  order  them  to  be  baptized  in 


162  GOD  is  ONE; 

his  name.  '  He  hath  by  inheritance  obtained  a  more  ex- 
cellent name  than  that  of  angel,'  (messenger,)  viz:  'The 
Son :'  a  name  more  excellent  than  that  of  Moses,  (servant,) 
unto  whom  the  Israelites  *  were  all  baptized  in  the  cloud 
and  in  the  sea :'  a  '  name  to  which  every  knee  shall  bow.' 
'  The  Son'  then  is  he  who  '  was  dead,  and  is  alive.' 

'  The  God  of  our  Lord  Jesus  Christ,  The  Father  of  glo- 
ry, by  the  exceeding  greatness  of  his  power,  wrought  in 
Christ,  when  he  raised  him  from  the  dead,  and  set  him  at 
his  own  right  hand  in  the  heavenly  places,  far  above  all 
principality,  and  power,  and  might;  and  dominion,  and 
EVERY  NAME  that  is  named,  not  only  in  this  world,  but  al- 
so in  that  which  is  to  come ;  and  hath  put  all  things  under 
his  feet :  and  gave  him  to  be  head  over  all  things  to  the 
church.' — Eph.  i.  17,  and  on.  In  his  name  we  are  bapti- 
zed. 

Human  wisdom  has  objected  that  all  this  authority  is  in- 
sufficient: that  baptism  cannot  be  administered  in  the 
name  of  this  Son,  because  he  suffered  and  died  ;  because 
he  was  capable  of  humiliation  and  exaltation :  and  because 
he  is  a  Son  who  hath  no  '  power  in  heaven  and  in  earth' 
except  that  which  '  is  given  him.' 

We  answer :  the  objector  is  at  issue  with  Christ  him- 
self. For, '  all  power  being  given  to  him,'  is  the  very  rea- 
son he  has  set  forth  why  this  baptism  shall  be  administered. 
>  This  objection  can  obtain  no  weight  from  the  factj(if  it 
be  a  fact,)  that  there  are  three  equal  persons  in  God.  For 
to  neither  of  these,  could  '  all  power  in  heaven  and  in 
earth'  be  given.  For  they  are  all  equal  in  '  power  and 
glory.'  They  are  incapable  of  receiving  *  power,1  or  any 
thing  else,  as  a  gift. 

Nor  can  the  objection  gain  any  strength  from  the  fact, 
(if  it  be  a  fact,)  that  there  are  two  Sons  of  God  combined ; 


AND  NOT  THREE.  163 

the  one  infinite,  and  the  other  finite.  The  first  is  begotten 
in  the  essence  of  the  Father,  and  is  equal  to  the  Father ; 
and  equally  independent,  and  incapable  of  receiving  gifts. 
The  other  is  created  ;  is  the  man  begotten  in  the  virgin. 
The  created  Son  is  not  equal  to  the  Father.  For  *  he  in- 
creased in  stature  and  in  wisdom,'  and  *  could  of  himself 
do  nothing.'  *  Though  he  were  a  Son,  yet  learned  he  obe- 
dience by  the  things  which  he  suffered  :  and  being  made 
perfect,  he  became  the  author  of  eternal  salvation  unto  all 
them  that  obey  him.' — Heb.  v.  8,  9.  This  was  the  Son  to 
whom  '  all  power  in  heaven  and  in  earth  was  given.' 

Had  it  pleased  infinite  wisdom  to  have  issued  a  commis- 
sion to  baptize  in  the  name  of  the  first  of  these  Sons,  who 
is  one  in  essence  with  the  Father,  and  to  whom  no  '  pow- 
er in  heaven  and  earth  is  given  ,'  this  might  better  have 
accorded  with  our  sense  of  propriety.  But  the  fact,  as 
stated  in  this  chapter,  is  quite  otherwise.  The  Son  res- 
pected in  this  commission  to  baptize,  is  the  Son  who  had 
been  crucified  and  hung  on  a  tree  :  and  whose  sonship 
was  now  declared  by  his  resurrection.  He  had  long  been 
the  Son  of  God  :  his  first  begotten  Son :  his  (  only  begotten 
Son'  in  heaven :  and  now  '  declared  (determined  in  the 
Greek)  to  be  the  Son  of  God,  with  power,  by  his  resurrec- 
tion from  the  dead.' — Rom.  i.  4. 

The  disciples  had  been  members  of  his  family.  They 
knew  him  as  The  Son  announced  by  Gabriel,  who  said  to 
Mary  ;  '  Behold,  thou  shalt  conceive  in  thy  womb,  and 
bring  forth  a  Son,  and  shalt  call  his  name  Jesus.  He 
shall  be  Great :  and  shall  be  called  The  Son  of  the  High- 
est. And  the  Lord  God  shall  give  unto  him  the  throne 
of  his  father  D'avid.  And  he  shall  reign  over  the  house 
of  Jacob  forever :  and  of  his  kingdom  there  shall  be  no 
end.' 


164  GOD  is  ONE; 

4  Then  Mary  said,  How  shall  this  be,  seeing  I  know  not 
a  man  1  And  the  angel  answered,  The  Holy  Ghost  shall 
come  upon  thee ;  and  the  Power  of  the  Highest  shall  over- 
shadow thee.  Therefore  also  that  holy  thing  which  shall 
be  born  of  thee  shall  be  called  The  Son  of  God.' — Luke  i. 

We  cannot  believe  that  Jehovah  the  second  person  in 
the  trinity  was  in  the  womb  of  the  virgin,  so  as  to  be  brought 
forth  as  her  Son  :  or,  that  Mary  was,  as  the  catholics  say, 
*  The  Mother  of  God.'  God  Supreme  is  not  a  <  thing :' '  that 
holy  thing  which  shall  be  born  of  thee,  and  called  The  Son 
of  God.'  [Appendix  Q.] 

The  Son  of  the  Highest,  born  of  Mary,  is  the  man  Jesus 
united  to  God,  and  infinitely  inferior  to  God  dwelling  in 
him.  Yet  through  him  as  a  most  suitable  mirror,  are  dis- 
played the  divine  perfections  in  their  fairest  and  strongest 
light.  '  He  is  the  image  of  the  invisible  God,'  and  the  fit 
instrument  by  which  God  acts  in  the  redemption  of  the 
church,  and  in  the  government  and  judgment  of  the  world. 
With  *  all  power  in  heaven  and  in  earth  given  to  him/  he 
has  '  gone  forth  conquering  and  to  conquer  i1  and  '  must 
reign  till  he  hath  put  all  enemies  under  his  feet.  Then 
shall  the  Son  also  be  subject  unto  him  that  did  put  all 
things  under  him,  that  God  may  be  all  in  all/ — I.  Cor.  xv. 

He  instructed  his  disciples  in  the  days  of  his  humilia- 
tion :  but  gradually.  And  they  received  his  instructions 
still  more  gradually.  They  never  learned  his  Divinity  till 
after  his  resurrection.  They  believed  he  was  the  long  ex- 
pected Messiah,  i.  e.  The  Christ,  i.  e.  The  Anointed,  i.  e. 
the  priest,  prophet,  and  mighty  king,  whom  God  had  ap- 
pointed to  bring  salvation.  '  We  believe  and  are  sure  that 
thou  art  The  Christ.'— John,  vi.  69.  They  believed  that 
he  had  a  peculiar  and  glorious  relation  to  God ;  that  he 
was  his  Son,  referring  to  the  dignity  of  his  person  and  of- 


AND  NOT  THREE.  165 

fice  as  the  appointed  Savior.  Thus  Nathaniel  said, '  Rab- 
bi, Thou  art  the  Son  of  God  :  thou  art  the  king  of  Israel.' 
— John,  i.  49.  This  was  Peter's  confession :  *  Thou  art 
The  Christ,  The  Son  of  the  living  God.'— Matt.  xvi.  16. 
They  believed  that  he  had  an  existence  before  he  came 
into  the  world.  '  We  believe  that  thou  earnest  forth  from 
God.' — John,  xvi.  30.  They  had  heard  him  say,  *  I  came 
forth  from  the  Father,  and  am  come  into  the  world  :  again, 
I  leave  the  world,  and  go  to  the  Father.' — ver.  28.  This 
they  understood  literally.  For  they  say,  '  Now  thou  speak - 
est  plainly ;  and  speakest  no  parable  :'  no  figure  or  meta- 
phor. 

Jesus  himself  testifies  to  their  belief  of  these  two  arti- 
cles, viz :  his  pre-existence ;  and  his  mission.  *  They  have 
known  surely  that  I  came  out  from  thee:  and  they  have 
believed  that  thou  didst  send  me.' — John,  xvii.  8.  From 
the  stores  of  knowledge  which  he  so  rapidly  acquired, 
they  inferred  his  previous  existence  and  correspondence 
with  his  Father  in  heaven.  '  Now  we  are  sure  that  thou 
knowest  all  things  :  by  this  we  believe  that  thou  earnest 
forth  from  God.' — John,  xvi.  30.  '  All  things,'  that  is,  in 
a  limited  sense  :  as  the  woman  of  Tekoah  said  to  David, 
II.  Sam.  xiv.  For  the  utmost  the  disciples  inferred  from 
it  was,  *  By  this  we  believe  that  thou  earnest  forth  from 
God :'  not  that  he  was  God.  Christ  had  told  them  a  very 
little  before,  that  he,  even  *  The  Son,'  knew  not  the  day 
when  the  Judgment  would  be. 

They  believed  that  '  Jesus  of  Nazareth  was  a  prophet 
mighty  in  word  and  deed  before  God  and  all  the  people.' — 
Luke,  xxiv.  1 9.  But  they  wondered  that  the  winds  and  seas 
obeyed  him.  They  wondered  that  the  fig  tree  withered. 

When  he  spake  of  his  death  and  resurrection, '  Peter 
took  him,  and  began  to  rebuke  him,  saying, '  This  shall 


GOD  IS  ONE  ; 

never  be  unto  thee,  Lord.' — Matt.  xv7i.  22.  Peter  had  no 
thought  that  he  was  rebuking  the  invisible  God  :  nor  that 
Jesus  whom  he  acknowledged  as  The  Son  of  God,  was 
God  :  or  that  he  was  united  to  God ;  as  the  whole  scrip- 
tures now  completed,  teach  us  that  he  is. 

Mary  and  Martha  '  believed  him  to  be  The  Christ,  The 
Son  of  God,  which  should  come  into  the  world.' — John,  xi. 
27.  Yet  neither  of  them  profess  the  belief  that  he  had 
power  in  himself  to  raise  the  dead.  They  say,  'Ifthou 
hadst  been  here,  my  brother  had  not  died.'  And, '  I  know 
that  even  now,  whatsoever  thou  wilt  ask  of  God,  God  will 
give  thee.' — John  xi. 

There  were  passages  in  the  old  testament  which  might 
have  taught  them,  Deity  and  Humanity  in  the  God  of  Is- 
rael :  and  the  sorrows,  and  death,  and  rising  again,  of  The 
Messiah.  But  we  have  the  testimony  of  Christ  himself, 
even  after  his  resurrection,  that  they  were  '  fools  and  slow 
of  heart  to  believe  all  that  the  prophets  had  spoken.'  They 
labored  under  the  power  of  mighty  prejudices.  And  chris- 
tians  now,  with  their  ampler  means,  know  little  of  the  per- 
sonal character  of  The  Son ;  by  reason  of  similar  preju- 
dices. 

More  is  required  of  us,  and  even  made  essential  to  our 
salvation,  than  was  required  of  them.  Surely  it  was  not 
an  essential  article  for  Peter,  to  believe  in  the  sufferings 
and  death  of  Christ  as  an  expiation  for  sin  ;  at  the  time  he 
rebuked  him  because  he  spake  of  dying. — Mark  xvi.  None 
of  the  apostles  then  knew  '  What  that  rising  from  the  dead 
should  mean.' — Mark  ix.  But  we  must  know  that  £  If 
Christ  be  not  risen  from  the  dead,  then  is  our  preaching 
vain  :  and  we  are  yet  in  our  s*ins.' — I.  Cor.  xv.  The  apos- 
tles were  in  a  state  of  grace  and  salvation.  But  we  are 
inexcusable  if  we  remain  ignorant  of  his  Divinity ;  of  his 


AND  NOT  THREE.  167 

Humanity  ;  of  his  personal  character  ;  of  his  character  as 
Son ;  as  the  Messiah  or  anointed  king,  priest,  prophet, 
judge  :  his  ancient  glories,  and  abasement,  and  present  ex- 
alted reign :  and  the  honor  and  worship  we  are  to  present, 
with  heaven's  hosts,  unto  him  as  '  The  Lamb  of  God  which 
taketh  away  the  sins  of  the  world.' 

My  object  is  to  show  that  The  Son  in  whose  name  we 
are  baptized,  in  view  of  the  inspired  writers,  is  not  a  Per- 
son intrinsic  in  the  Godhead,  equal  in  '  power'  with  cer- 
tain other  persons ;  and  to  whom  *  power'  could  not  be 
1  given.'  The  Son  is  one  to  whom  '  all  power  in  heaven 
and  earth  is  given :'  given  as  a  reward  of  his  meritorious 
sufferings :  given  to  a  Son,  whose  body  was  crucified,  and 
whose  soul  descended  into  hades :  a  Son  who  was  raised 
from  the  dead  by  the  never  dying  God  :  a  Son,  who  in  his 
being  and  powers  and  offices,  is  derived  and  dependent : 
a  Son  '  in  whom  dwelleth  all  the  fullness  of  the  Godhead 
bodily.' 

That  such  is  Christ,  as  The  Son,  is  evident  from  the 
language  and  conduct  of  Peter  and  other  disciples.  They 
had  no  apprehension  that  their  Master  was  God,  when  they 
rebuked  him;  when  they  questioned  his  knowledge  in 
some  things ;  when  they  wondered  at  his  miracles.  And 
yet  at  that  very  time,  they  called  him  The  Son  of  God. 
This  was  made  necessary  to  their  salvation,  even  then. 
And  they  professed  roundly  that  he  was  The  Son  of  God. 
This  title  therefore  does  not  declare  his  Divinity ;  or  equal- 
ity with  the  Father. 

The  Father  is  represented  as  willing  to  do  nothing  of 
himself;  i.  e.  without  a  Mediator ;  in  the  government,  and 
redemption,  and  judgment  of  men.     He  therefore  doth  all 
things  by  The  Son  as  his  agent,  his  minister,  speaker,  an- 
gel, Logos  :  himself  maintaining  his  royal  state.     As  Di- 


168  GOD  IS  ONE  ; 

vinity,  he  never  lets  down  his  sovereign  majesty.  Where 
Divinity  is,  there  are  all  the  prerogatives  and  uncompro- 
mising claims  of  God.  He  never  assumes  or  sustains  oth- 
er or  lower  characters.  The  whole  scheme  of  salvation 
is  so  constructed  as  to  assert  and  maintain  the  authority, 
and  supreme  elevation  of  God ;  while  man  is  pardoned 
and  saved.  If  we  will  not  have  salvation  on  these  terms, 
we  can  have  no  portion  in  Christ.  Every  inferior  charac- 
ter and  office  which  belongs  to  Christ,  belongs  to  him  as 
Son,  and  Messiah  :  belongs  to  his  created  nature ;  that  na- 
ture in  which  he  f  increased  in  wisdom  and  stature  ;'  and 
'  could  of  himself  do  nothing.'  In  this  nature  he  could  eat 
and  drink  and  sleep  and  weep  and  die.  As  to  his  Divinity, 
he  could  suffer  no  diminution  of  majesty  or  splendor  or 
blessedness  :  could  receive  no  *  power,'  no  office,  no  gift ; 
in  heaven,  or  on  earth. 

If  the  Father  has  a  Son  different  from  this,  eternally  be- 
gotten in  his  own  essence,  and  equal  to  himself:  he  too 
can  never  for  a  moment  waive  his  supremacy ;  nor  do  the 
things  ascribed  to  Jesus  of  Nazareth.  Being  God  most 
High,  he  could  not  be  the  suffering,  dying,  rising  Lamb  of 
God.  He  could  of  himself  do  all  things;  unless  obstruct- 
ed by  his  two  co-equals  in  the  Godhead.  And  this  would 
be  infinitely  diverse  from  the  claims  every  where  set  up 
in  favor  of  all  that  is  the  independent  God.  It  would  also 
suppose  God  to  be  changeable,  and  weak,  and  void  of  dig- 
nity. 

If  salvation  could  not  be  brought  to  us  without  such  de- 
gradation of  Christ's  Divinity  5  we  had  all  perished  in  our 
sins.  A  theory  (like  the  Nicene  and  other  creeds)  of  a 
co-equal  Son,  of  the  essence  of  the  Father  and  Holy  Ghost ; 
sent  down  from  heaven ;  placed  in  the  condition  of  a  ser- 
vant ;  diminished  to  the  dimensions  of  a  man :  subverts  the 


AND  NOT  THREE.  169 

gospel.  The  gospel  asserts  the  rights  of  all  that  is  Divin- 
ity ;  maintains  the  claims  of  his  law  and  justice,  and  pre- 
serves their  sway  and  truth;  while  sinners  are  saved. 
Degradation  of  the  Divinity  that  man  may  be  saved,  is  the 
very  thing  the  gospel  professes  to  prevent.  If  there  are 
ever  so  many  equal  persons  in  God  j  no1  one  of  them  can 
divest  himself  of  his  va-stness,  or  lower  his  station,  or  veil 
his  glory  for  a  moment,  in  our  redemption.  For  our  re- 
demption, like  God's  other  works,  is  expressly  designed  to 
maintain  and  illustrate  that  glory.  A  Son  equal  to  the  Fath- 
er in  power  and  glory,  could  not  have  walked  about  in  Ju- 
dea  ;  and  said,  '  I  came  not  to  do  my  own  will,  but  the  will 
of  him  that  sent  me :'  or,  *  I  speak  not  of  myself:  the  Fath- 
er that  dwelleth  in  me,  he  doeth  the  works.' — John  xiv. 

We  now  fully  believe  that  Jesus  Christ  is  God:  and  as 
fully  that  in  an  inferior  nature,  even  in  our  own  nature, 
he  is  The  Son  of  God.  His  Divinity  appears  from  his  di- 
vine names  and  titles,  and  acts.  But '  Son  of  God'  is  not 
one  of  those  titles  which  discover  it.  Even  the  learned 
among  the  Jews  who  knew  nothing  of  God  himself  in  their 
Messiah,  distinctly  acknowledged  that  their  Messiah  was 
The  Son  of  God.  Thus  the  high  priest,  when  Jesus  was 
arraigned  before  their  council,  *  said  unto  him,  I  adjure 
thee  by  the  living  God,  that  thou  tell  us,  whether  thou  be 
The  Messiah,  The  Son  of  God.'— Matt.  xxvi.  63. 

The  Son  of  God  being  raised  from  the  dead,  and  *  by  the 
right  hand  of  God  exalted ;'  extends  his  dominion  over 
heaven  and  earth.  And  not  the  less  because  *  all  power 
in  heaven  and  earth  is  given  him.'  But  because  it  *  is  giv- 
en him,  therefore,  says  he,  baptize  in  the  name  of  the  Fa- 
ther, and  of  the  Son.' 

Philip  so  practiced  in  the  case  of  the  eunuch.  Having 
expounded  the  fifty  third  chapter  of  Isaiah,  which  foretold 


170  GOD  is  ONE; 

the  sufferings  and  meekness  and  resurrection  and  success- 
ful reign  of  God's  anointed  Son ;  he  told  the  eunuch  that 
he*  would  immediately  go  down  from  the  chariot  and  bap- 
tize him ;  if  he  believed  what  he  had  heard  with  all  his 
heart.  And  the  eunuch  said, '  I  believe  that  Jesus  is  the 
Son  of  God.1  And  Philip  baptized  him. 

Philip  required  no  belief  of  three  persons  in  God.  He 
had  never  heard  of  them.  The  apostolic  churches  had  no 
such  creed. 

The  bible  being  allowed  an  authoritative  voice  iff  this 
matter,  I  must  believe  with  Professor  Stewart,  that '  the 
term  Son  of  God,  does  not  appropriately  designate  Christ 
as  Divine :  but  as  the  incarnate  mediator :  as  him  whom 
the  Father  hath  sanctified,  and  sent  into  the  world.  Did 
The  Father  sanctify,  and  send  into  the  world,  his  Son  as 
GOD,  who  is  infinitely  perfect  and  immutable  T  Most  cer- 
tainly not.  '  As  Son,  he  filled  and  acted  in  a  subordinate 
capacity.  How  then  can  his  being  Son,  prove  him  Di- 
vine ?' 

So  Watts  says, '  The  name  Son,  and  Sons  of  God,  is  in 
the  bible  applied  to  men  and  angels,  as  well  as  to  Christ. 
But  it  is  never  used  in  any  one  place  to  signify  Godhead. 
We  have  before  proved  that  this  name  cannot  signify  his 
co-essential,  consubstantial  Sonship.  Therefore  it  cannot 
signify  his  Godhead.' 

Baptism  is  then  administered  in  the  name  of  The  Son, 
whose  Sonship  was  declared  by  his  resurrection  from  the 
dead :  who  had  so  humbled  himself  as  to  die  with  malefac- 
tors ;  and  was  now  so  '  exalted  as  to  be  a  Prince  and  Savior  :' 
who  was  so  dependent  as  to  receive  gifts  ;  and  so  exalted  as 
to  have  '  all  power  in  heaven  and  in  earth  given  to  him :'  who 
is  worshipped  by  the  elders  in  heaven  as  '  The  Lamb  that 
was  slain,'  in  conjunction  with  God  on  his  eternal  throne. 


AND  NOT  THREE.  171 

Mere  man  says,  this  is  incredible.  What !  Baptize  in 
the  name  of  a  creature  ! 

With  the  same  wisdom  and  the  same  humility,  mere 
man  may  say,  it  is  •  incredible  that  a  creature  is  united  to 
his  Maker :  that  God  could  '  make  him  both  Lord  and 
Christ'  over  us.  Disregarding  this  wisdom  and  this  hu- 
mility, I  enquire  simply,  What  says  the  bible  ?  Marvellous 
as  it  is,  the  bible  represents  the  Man  Christ  Jesus  as  asso- 
ciated with  God :  as  sitting  on  his  right  hand ;  and  on  his 
throne :  and  with  the  Father,  moving  almighty  power : 
ruling  over  principalities  in  heaven  :  and  judging  the  hu- 
man race. 

Dr.  Dwight  says,  *  Nothing  but  impiety  can,  so  far  as  I 
can  see,  be  contained  in  a  direction  to  baptize  in  the  name 
of  God  and  a  Creature.  What  creature  would  dare  asso- 
ciate himself  with  God  in  such  an  act  of  authority ;  and 
thus  presume  to  ascend  the  throne  of  his  Maker?' — p.  13. 
Had  this  been  said  by  Voltaire,  we  should  have  thought 
it  infidel  philosophy.  The  Doctor  must,  at  times,  make 
something  of  the  man  Christ  Jesus.  Scripture  is  explicit 
in  assuring  us  that  the  man  Jesus  did  and  does  associate 
himself  with  God  in  such  an  act  of  authority  ;  and  in  far 
greater  acts  of  authority.  He  did  *  presume  to  ascend  the 
throne  of  his  Maker,'  and  « sit  on  his  right  hand.'  *  These 
things  saith  the  beginning  of  the  creation  of  God,  and 
the  first  begotten  from  the  dead :  I  also  overcame,  and  am 
set  down  with  my  Father  in  his  throne.' — Rev.  i.  5,  and  iii. 
14,  21.  Son  is  the  Humanity :  not  the  Divinity  of  Christ. 

Who  then  is  The  Holy  Ghost  ? 

'  The  Holy  Ghost  is  God  ;  employed  in  his  most  benevo- 
lent and  wonderful  work  ;  that  of  restoring  holiness  to  the 
soul  of  man :  in  his  most  glorious  character ;  that  of  the 


172  GOD  is  ONE; 

.  jt.  JfjK*i  «     f  v?W    \fr^  ft^, 

Sanctifier :  in  a  work  demanding  the  supreme  gratitude 
of  mankind  :  in  a  character  demanding  their  supreme  rev- 
erence and  love/ — Dr.  Dwight. 

So  the  words  Holy  Ghost  are  used  io  sundry  passages ; 
and  such  is  their  import  in  the  form  of  baptism.  God  by 
his  resistless  influence,  is  the  efficient  agent  on  whom  the 
whole  success  of  the  gospel  depends.  '  Paul  will  plant, 
and  Apollos  water'  in  vain ;  unless  '  God  give  the  increase.' 
— I.  Cor.  iii.  6.  The  Holy  Ghost  is  God,  giving  increase. 

By  the  coming  of  the  first  begotten  Son  from  heaven ; 
and  suffering  in  the  body  fitted  for  him  $  as  '  it  is  written 
in  the  volume  of  the  book  :'  all  the  preliminary  steps  have 
been  taken  for  restoring  God's  chosen  people.  The  Son 
from  the  beginning  had  security  of  success  in  his  mediatorial 
reign.  Not  the  success  which  might  be  reasonably  expect- 
ed from  the  submission,  love,  and  joy  of  all  men  spontane- 
ously hailing  him  as  their  Lord  ;  so  soon  as  he  appeared  a- 
mong  them.  He  knew  before  he  came,  that  men  would  not 
'  reverence  the  Son.'  And  we  know  that  love  did  not  kin- 
dle in  every  heart  as  soon  as  they  saw  him.  So  totally  self- 
ish and  rebellious  were  they,  that  they  rose  and  killed  him. 

Mediating  between  the  Omnipotent  Majesty  and  us,  he 
cast  all  the  blame  of  our  apostacy  on  us :  testified  that  our 
deeds  are  evil :  that  his  Father  and  his  law  and  his  gov- 
ernment are  good  •  and  that  our  damnation  is  just.  He 
taught  the  ruling  powers,  the  scribes,  and  priests,  that 
they  were  God's  rebels,  and  deserved  hell ;  notwithstand- 
ing their  hypocritical  disguises.  And  they  abhorred  him. 
They  attempted  to  appropriate  his  vineyard  and  rights, 
and  all  the  government  of  heaven  and  earth,  to  themselves. 
They  and  all  the  world  practically  allowed  no  interest  to 
exist,  but  the  interest  of  monopolizing  self.  '  We  will  not 
have  this  man  to  reign  over  us.' — Luke,  xix.  1 4. 


AXD  NOT  THREE.  173 

Had  the  world  been  left  thus,  all  would  have  been  lost. 
The  Lamb  of  God  would  have  been  slain  in  vain.  Grace 
therefore  has  further  displays. 

The  God  of  glory,  promised  his  Son  before  the  Son  left 
his  bosom,  that  he  would  uphold  him  in  his  work :  that  he 
would  raise  his  body  from  the  grave ;  and  bring  his  soul 
from  hades :  that '  the  pleasure  of  the  LORD  should  prosper 
in  his  hand :'  that  '  the  crown  should  flourish  on  his  (the 
Son's)  head  :'  that  *  he  should  see  the  travail  of  his  soul 
till  he  was  satisfied.'  The  Father  assured  him  that  by  his 
power  and  grace,  he  would  create  anew  as  many  as  the 
Son  desired  :  that  the  disinterested  kindness  of  the  Son 
who  was  to  be  the  victim,  should  in  nothing  be  defeated 
by  the  obstinacy  of  sinners  :  that  he  would  bring  every 
human  being  to  his  feet,  to  the  praise  of  his  glorious  grace  ; 
or  to  the  praise  of  his  glorious  justice :  so  as  should  per- 
fectly please  the  Father  ;  and  perfectly  please  the  Son  ; 
and  perfectly  please  all  unfallen  beings  :  and  so  that  a  work 
of  mercy  should  be  accomplished  by  the  Son,  the  fame  and 
glory  of  which  should  resound  throughout  the  universe. 

Those  who  will  be  saved  were  '  chosen  in  Christ  before 
the  foundation  of  the  world.' — Eph.  i.  4.  They  are,  how- 
ever, '  by  nature  the  children  of  wrath,  even  as  others.' — 
Eph.  ii.  3.  Not  one  of  them  can  be  persuaded  to  come 
unto  the  Son  ;  '  except,  says  he,  The  Father  which  hath 
sent  me  draw  him.' — John,  vi.  44.  The  Father  is  that 
Person ;  that  Sanctifier,  that  Regenerator,  that  Spirit,  that 
Holy  Ghost;  who  draweth  to  the  Son  all  who  *  come  to 
him.'  They  are  '  born  of  God.' — John,  i.  13.  Born  of  the 
only  One  God.  They  are  made  to  obtain  that  «  eternal 
life  which  God  that  cannot  lie,  promised  before  the  world 
began.' — Tit.  i.  2.  *  Promised'  to  whom  ?  Not  to  them. 
They  did  not  exist.  '  Promised'  to  The  Son,  while  yet 


174  GOD  IS  ONE  J 

'  in  the  form  of  God  ;'  while  yet  in  *  the  glory  which,  says 
he,  I  had  with  thee  before  the  world  was.'     Agreeably  to 
this  promise,   at  the  Son's  intercession,  all  his  elect  are 
*  sanctified   by   God   The  Father ;     and    preserved   by 
Christ  Jesus,   and  called.' — Jude,  1.     '  Ask  of  me,  said 
The  Father,  and  I  will  give  thee  the  uttermost  parts  of  the 
earth  (all  nations)  for  thy  possession.' — Ps.  i.     Hence  the 
Son  knew,  before  he  descended  to  his  state  of  abasement, 
the  victories  he  would  achieve.     How  ?     By  « the  saving 
strength  of  that  right  hand'  to  which  he  was  to  be  exalted, 
after  his  deepest  abasement :  by  the  Holy  Ghost :   by  God 
the  Sanctifier.     '  Sit  thou  on  my  right  hand  till  I,'   I  the 
Father,  I  Jehovah,   I  the  Omnipotent  Spirit,  '  make  thy 
foes  thy  footstool.'     Accordingly,  *  This  Man,  after  he  had 
offered  one  sacrifice  for  sin,  forever  sat  down  on  the  right 
hand  of  God  :   from  thenceforth  expecting  till  his  enemies 
be  made  his  footstool.' — Heb.  x.  12,  13.     *  Expecting,'  as 
the  certain  result,  to  see  all  his  chosen  ones  voluntarily  at 
his  feet :  and  to  hear  them  *  confess  that  he  is  Lord,  to  the 
glory  of  God  the  Father.'     For  God  worketh  in  them  both 
to  will  and  to  do.     He  hath  given  to  the  Son,  to  rule  them 
by  his  influence.     At  his  wish,  Omnipotence  effects  their 
salvation.    He  accordingly  says,  '  My  sheep  hear  my  voice, 
and  I  know  them,  and  they  follow  me  :  and  I  give  unto 
them  eternal  life :   and  they  shall  never  perish :  neither 
shall  any  pluck  them  out  of  my  hand.     My  Father  w^hich 
gave  them  me,  is  greater  than  all :  (*  greater  than  I,'  chap, 
xiv.  28.)  and  none  is  able  to  pluck  them  out  of  my  Father's 
hand.' — John,  x.  27. 

We  then  believe  in  God ;  not  only  as  Father,  but  as  Ho- 
ly :  and  not  only  as  Holy,  but  as  Spirit  or  Ghost :  not  only 
as  Creator  and  Lawgiver,  but  as  Ghost  imparting  holiness 
and  peace  to  our  guilty  and  wretched  souls. 


AND  NOT  THREE.  175 

*  The  Holy  Ghost  had  said,  This  is  the  covenant  that  I 
will  make  with  them  after  those  days,  saith  the  Lord.' — 
Heb.  x,  16.  '  Holy  Ghost'  and  '  Lord'  arc  here,  One  Per- 
son. And  what  did  he  say  he  would  do  ?  'I  will  put  my 
laws  into  their  hearts;  and  in  their  minds  will  I  write 
them :  and  their  sins  and  iniquities  will  I  remember  no 
more.'  This  is  The  Holy  Ghost  in  whose  name  we  are 
baptized.  This  is  no  Third  Person.  We  adore  him  as 
the  First  Person  in  the  Universe. 

I  humbly  ask  the  reader  to  run  over  the  seventeenth 
chapter  of  John.  In  it,  The  Son  speaks  no  parables.  In 
reading  it,  his  character  as  Son  and  Messiah  and  Interces- 
sor, is  seen.  The  Person  with  whom  he  intercedes,  he 
calls  «  Father,'  «  Holy  Father,'  '  O  Father,'  '  O  righteous 
Father.'  He  lets  us  know  clearly  what  Person  is  his 
Divinity.  *  Thou  Father  art  in  me,  and  I  in  thee.'  He 
reveals  The  Father  whom  the  world  knew  not :  whom 
no  man  knoweth,  except  the  Son,  and  those  to  whom  the 
Son  reveals  him.  And  he  here  reveals  him  as  the  Holy 
Ghost,  The  Sanctifier.  He  intercedes  for  his  disciples 
that  the  Holy  Father  would  '  sanctify  them :'  and  not 
them  only,  but  all  who  should  '  believe  on  him  through 
their  word  :  that  they  all  may  be  one :  as  Thou  Father 
art  in  rne,  and  I  in  thee ;  that  they  also  may  be  one  in  us : 
that  the  world -may  believe  that  thou  didst  send  me.J  The 
importance  of  understanding  this  matter,  now  revealed, 
and  consequently  intelligible,  is  set  forth.  '  This  is  Eter- 
nal Life,  that  they  may  know  thee  the  ONLY  TRUE  GOD, 
and  Jesus  Christ  whom  thou  hast  sent.' 

We  are  now  through  with  the  commission  to  baptize ; 
and  have  found  nothing  of  the  Trinity  of  Persons,  equal 
in  power  and  glory,  to  which  we  adverted  in  the  begin- 
ning of  this  article.  In  reading  the  bible,  they  no  where 


176  GOD  is  ONE; 

occur.  A  pious  man  may  therefore  be  asked,  By  what 
authority  he  gives  these  sacred  names  Father,  Son,  and 
Holy  Ghost,  to  '  persons'  unknown  to  the  bible  ?  Is  there 
not  in  this,  an  approach  to  profanity  ?  The  kings  of  Eu- 
rope have  an  order  of  nobility,  called  *  the  order  of  the 
Holy  Ghost'  And  it  deserves  serious  enquiry,  whether 
men  do  not  use  equal  boldness  in  applying  these  sacred 
names  to  three  unknown  Persons  in  one  unknown  essence. 
*  Trinity  :'  '  Three  equal  persons  :'  arelio  more  mention- 
in  the  bible,  than  the  *  Three  faces  of  Brachma,  Veeshnu, 
and  Seeva,  formed  on  one  body  :'  or,  '  Three  faces  on 
three  distinct  heads,  united  to  one  form.'  They  are  hu- 
man contrivances,  like  the  mysteries  of  mythological  di- 
vinity in  all  pagan  antiquity. 

Dr.  Dwight  has  characterized  The  Holy  Ghost  in  an 
intelligible  and  masterly  manner.  His  definition  would 
have  been  complete,  with  the  addition,  Jls  the  words  Holy 
Ghost  are  used  in  sundry  passages.  This  addition  is  ne- 
cessary, because 

The  words  Holy  Ghost  are  used  in  scripture  with  diverse 

meanings. 

God  is  nveufxo,  Ghost  or  Spirit.  So  Christ  told  a  woman 
of  Samaria.  She  with  the  less  enlightened  Israelites  resi- 
ding in  Samaria,  thought  that  God  ought  to  be  worshipped 
there  only  :  and  not  at  Jerusalem  ;  as  the  Jews  believed. 
When  he  said,  *  God  is  a  Ghost,  a  Spirit ;'  he  meant  to 
teach  that  men  might  worship  God  either  on  mount  Geriz- 
rim,  or  at  Jerusalem,  or  any  \vhere  :  as  God  is  every  where. 
The  expression  '  God  is  a  Spirit,'  teaches  nothing  of  his  mor- 
moral  character.  When  we  read  that  *  God  is  love,'  we 
have  in  amount  his  whole  moral  character.  Put  these  two 
together,  and  God  is  a  Holy  as  well  as  Ghostly  or  Spiritual 


AND  NOT  THREE.  177 

being.  And  when  the  work  before  him  is  that  of  changing 
the  hearts  of  sinners,  or  increasing  holiness  in  the  regene- 
rated ;  then  *  God  is  the  Holy  Ghost,  employed  in  his  most 
benevolent  and  wonderful  work,  that  of  restoring  holiness 
to  the  soul  of  man ;  in  his  most  glorious  character,  that  of 
the  Sanctifier ;  in  a  work  demanding  the  supreme  grati- 
tude of  mankind.' — Dr.  Dwight. 

But  a  man  may  say,  My  Spirit  grieves,  strives,  resolves, 
rejoices.  In  analogy  with  this,  God  says, '  My  Spirit  shall 
not  always  strive  with  man.'  I  will  not  always  put  forth 
my  powerful  influence  to  restrain  from  sin,  and  excite  to 
holiness. 

'  God  hath  given  unto  us  his  Holy  Spirit.' — I.  Thess.  iv. 
8.  i.  e.  God  hath  given  unto  us  his  sanctifying  influence ; 
or  imparted  to  us  his  disinterested  temper  5  a  heart  of  love  ; 
a  godlike  kindness:  which  are  effects  of  that  influence. 

There  are  passages,  therefore,  where  the  Holy  Ghost 
means,  not  God  an  agent;  but  the  agency  itself  j  or  the 
effects  of  that  agency  in  men.  And  sometimes  that  agen- 
cy, called  Holy  Ghost,  is  not  an  imparting  of  holiness  to 
the  heart ;  but  an  imparting  of  prophetical  knowledge  to 
the  understanding ;  or  miraculous  gifts.  And  sometimes, 
that  powerful  influence  is  itself  personified ;  and  is  still  call- 
ed Holy  Ghost.  It  is  then  a  Comforter  or  Guide :  and 
then  of  course  has  the  properties  of  a  person  ascribed  to 
it;  such  as  change  of  place,  knowledge,  bodily  organs, 
and  mental  powers.  For  this  is  the  effect  of  the  figure  of 
personification.  So  the  stones  cry  out :  and  the  moun- 
tains clap  their  hands. 

*  Holy  men  spake  as  they  were  moved  by  the  Holy 
Ghost.'  If  in  this  passage,  we  understand  by  '  Holy  Ghost,' 
the  mighty  influence  which  disclosed  to  them  future  e- 

vents :  or,  God  himself  imparting  that  influence ;  we  can- 

W 


178  GOD  is  ONE; 

not  much  err.     In  either  case,  The  Holy  Ghost  is  not  the 
Sanctifier,  but  the  Revealer  of  his  counsels. 

'  The  Holy  Ghost  shall  come  upon  thee,  and  the  power  of 
the  Highest  shall  overshadow  thee.' — Luke,  i.  35.  '  Holy 
Ghost,'  and  *  power  of  the  Highest,'  here  illustrate  the 
same  thing.  *  Holy  Ghost'  is  the  effective  *  power  of  the 
Highest,'  producing  the  miraculous  conception. 

The  Holy  Ghost  is  promised  to  the  disciples  '  to  teach 
them  all  things,  and  to  bring  all  things  to  their  remem- 
brance, whatsoever  Christ  had  said  unto  them.' — John,  xiv. 
*  The  Spirit  of  truth  shall  guide  them  into  all  truth.' — John, 
xvi.  '  The  anointing  which  ye  have  received  teacheth 
you  of  all  things.'— I.  John,  ii.  '  The  Holy  Ghost,'  <  The 
Spirit  of  truth,'  and  '  The  anointing,'  in  these  three  passa- 
ges, are  all  the  same.  They  are  God's  influence  with  its 
eff&cts  in  men's  understandings  and  hearts. 

Sometimes  The  Holy  Ghost  is  shed  forth,  shed  on  us 
abundantly,  poured  out  or  down.  In  such  passages,  Holy 
Ghost  never  means  God ;  but  his  power  exerted,  with  its 
effects :  his  influence  as  a  producing  cause,  *with  the  ef- 
fects produced.  So  he  is  said  to  pour  out  his  indignation 
...  .his  wrath. . .  .when  his  power  is  displayed  in  inflict- 
ing miseries  upon  us. 

When  God  sends  desolation  and  wild  beasts  into  Ba- 
bylon, it  is  said,  'His  Spirit  hath  gathered  them.' — 
Isa.  xxxiv.  16.  *  His  Spirit'  is  here  his  providential 
agency. 

John  the  Baptist  said,  « I  baptize  you  .with  water :  but 
he  shall  baptize  you  with  the  Holy  Ghost  and  with  fire/ 
— Matt.  iii.  11.  Neither  the  water,  the  Ffoly  Ghost,  nor 
the  fire  were  God  in  any  sense :  but  figures  setting  forth 
the  purifying  influences  of  Christ,  and  the  holy  and  mira- 
culous effects  of  his  gospel  and  reign. 


AND  NOT  THREE.  179 

When  Jesus  was  baptized,  and  '  went  up  out  of  the  wa- 
ter, lo,  the  heavens  were  opened  unto  him,  and  he  saw 
the  Spirit  of  God  descending  like  a  dove,  and  lighting  upon 
him.V-Math.  iii.  16.  Here  was  a  miraculous  effect  of 
divine  power,  and  it  was  visible  ;  and  is  called  '  The  Spirit 
of  God.' 

Holy  Ghost  in  some  passages,  means  the  power  of 
working  miracles  ;  or  the  miracles  which  are  wrought ; 
or  the  power  of  God  exerted  in  their  production :  and 
sometimes  in  a  comprehensive  manner,  the  words  em- 
brace them  all ;  as  on  the  day  of  pentecost. 

At  an  interview  with  the  disciples  after  his  resurrec- 
tion, Jesus  said, '  Behold  I  send  the  promise  of  my  Father 
upon  you :  but  tarry  ye  in  the  city  of  Jerusalem,  until  ye 
be  endued  with  power  from  on  high.' — Luke,  xxviii.  49. 
By  what  appears  when  this  was  fulfilled ;  '  The  promise 
of  the  Father,'  and  *  the  power  from  on  high,'  was  the 
power  of  working  miracles,  imparted  by  the  exalted  Son, 
as  he  received  it  from  the  Father.  And  this  is  called  the, 
Holy  Ghost :  with  which  they  were  baptized. 

Luke  mentions  the  subject  again  in  Acts,  i.  4.  '  And 
being  assembled  with  them,  he  commanded  that  they 
should  not  depart  from  Jerusalem,  but  wait  for  the  prom- 
ise of  the  Father,  which,  saith  he,  ye  have  heard  of  me. 
For  John  truly  baptized  with  water  :  but  ye  shall  be  bap- 
tized with  the  Holy  Ghost,  not  many  days  hence.' 

Accordingly  on  the  day  of  pentecost,  '  They  were  all 
with  one  accord  in  one  place.  And  suddenly  there  came 
a  sound  from  heaven,  as  of  a  rushing  mighty  wind  :  and 
it 'filled  the  place  where  they  were  sitting.'  '  And  there 
appeared  unto  then*  cloven  tongues,  like  as  of  fire :  and  it 
(the  miraculous  fire)  sat  upon  each  of  them.  And  they 
were  filled  with  the  Holy  Ghost  (an  inspiring  influence  •,) 


180  GOD  is 

and  they  began  to  speak  with  other  tongues  as  the  Spirit 
(supernatural  power  producing  miraculous  acquaintance 
with  languages)  gave  them  utterance.'  Which  Peter 
immediately  explains.  '  Therefore  Jesus  being  by  the 
right  hand  of  God  exalted,  and  having  received  of  the  Fa- 
ther, the  promise  of  the  Holy  Ghost ;  he  hath  shed  forth 
this  which  ye  now  see  and  hear.' 

Here  obviously  The  Father  is  the  invisible  God.  Christ 
1  shed  forth'  that  which  he  '  had  received  of  the  Father,' 
and  which  the  Father  had  l  promised  him.'  And  that 
which  he  '  shed  forth'  was  the  *  Holy  Ghost,'  '  which, 
saith  Peter,  ye  how  see  and  hear?  He  did  not  shed  forth 
any  third  person  upon  them,  whom  they  '  saw  and  heard*' 

He  rendered  the  scene  awakening  to  the  multitude  by  the 
supernatural  wonders  which  he  displayed ;  by  the  rushing 
wind,  and  the  sound  from  heaven  :  by  fiery  cloven  tongues 
on  the  heads  of  the  apostles :  by  the  zeal  and  energy  of 
the  speakers,  uttering  what  was  divinely  imparted  to  them 
in  languages  they  had  never  learned ;  by  signs  and  won- 
ders which  were  done  by  the  apostles :  by  wonders  in 
heaven  above,  and  signs  on  the  earth  beneath :  by  the 
darkened  sun :  by  blood  and  fire  and  vapor  of  smoke  pass- 
ing before  the  beholders :  by  prophetic  dreams  and  vis- 
ions. All  things  inspiring  solemnity,  *  fear  came  upon 
every  soul.' 

'  And  Peter  standing  up  with  the  eleven,  lifted  up  his 
voice  and  said ;  This  is  that  which  was  spoken  by  the 
prophet  Joel.  Ye  men  of  Israel,  hear  these  words  ;  Je- 
sus of  Nazareth,  a  man  approved  of  God  among  you,  as 
ye  yourselves  also  know ;  him  being  delivered  by  the  de- 
terminate counsel  and  foreknowledge  o/*God,  ye  have  ta- 
ken, and  by  wicked  hands  have  crucified  and  slain :  whom 
God  hath  raised  up.  For  David  speaketh  concerning 


AND  NOT  THREE.  181 

him,  Thou  wilt  not  leave  my  SOUL  in  hades  ;  neither  wilt 
thou  suffer  thine  holy  one  (as  to  his.  flesh)  to  see  putre- 
faction. This  Jesus  hath  God  raised  up,  whereof  we  all 
are  witnesses.  For  David  saith,  *  The  LORD  said  unto 
my  Lord,  (David's  Adonai,)  Sit  thou  on  my  right  hand, 
until  I  make  thy  foes  thy  footstool.' 

The  inference  from  the  whole  is  that  which  I  have  con- 
stantly maintained.  *  Therefore  let  all  the  house  of  Israel 
know  assuredly,  that  God  hath  made  that  same  Jesus 
whom  ye  crucified,  both  Lord  and  Christ.' — Acts,  ii.  36. 

There  were  at  this  time  distant  disciples,  *  sanctified  by 
God  the  Father ;'  who  well  knew  that  God  is  a  Ghost ; 
and  that  God  is  Holy  ;  and  that  he  is  the  author  of  holi- 
ness in  all  saints :  who  nevertheless  had  not  yet  heard  of 
that  Holy  Ghost  which  was  shed  forth  at  Jerusalem ;  and 
which  they  of  the  city  '  saw  and  heard.  Paul  at  Ephesus 
found  about  twelve  such  disciples.  These  twelve  were 
apprised  of  Paul's  meaning,  when  he  asked  them, '  Have 
ye  received  the  Holy  Ghost  since  ye  believed  ?  And  they 
said  unto  him,  We  have  not  so  much  as  heard  whether  there 
be  any  Holy  Ghost ;'  i.  e.  any  such  Holy  Ghost  as  you  speak 
of:  any  such  effusion  of  miraculous*gifts,  sent  down  by 
Christ,  since  he  went  up. 

Paul  informed  them  ;  and  baptized  them  '  in  the  name 
of  the  Lord  Jesus :'  that  is  in  the  name  of  The  Son.  This 
was  sufficient.  *  He  then  laid  his  hands  on  them ;  and 
The  Holy  Ghost'  (of  which  they  had  not  before  heard) 
came  upon  them;  and  they  spake  with  TONGUES,  and 
PROPHESIED.' — Acts,  xix.  They,  too,  shared  in  the 
miraculous  influence  and  its  miraculous  effects,  viz : 
*  Tongues,'  and  « Prophecy  :'  called  The  Holy  Ghost  of 
which  they  had  not  before  heard.  Such  miraculous  pow- 
ers were  plentifully  *  shed  forth'  by  '  the  Son  of  man  stand- 


182  GOD  IS  ONE  ; 

ing  on  the  right  hand  of  God,'  (Acts,  vii.  56,)  for  the  es- 
tablishment of  men's  faith  in  the  resurrection  of  him  whom 

*  Gcd  haJ  made  bjth  Lord  and  Christ.'     And  these  mira- 
culous gifts  and  wonders  shed  forth,  are  called  the  Holy 
Ghost  shed  forth :    which  Holy  Ghost,  Peter  says,  they 

*  saw  and  heard.' 

Much  the  same  meaning  is  to  be  attached  to  the  words 
Holy  Ghost,  in  the  passages  which  speak  of  the  blasphe- 
my, not  to  be  forgiven,  neither  in  this  world,  nor  in  the 
world  to  come.  The  denunciation  of  damnation  without 
hope,  was  uttered  against  those  who  ascribed  the  miracles 
of  Jesus  to  Beel-zebub,  the  master  of  flies. — Matt.  xii.  24. 
This  unpardonable  sin  was  committed  by  those  who  saw 
the  Holy  Ghost,  i.  e.  the  miraculous  wonders  which  dem- 
onstrated the  divine  mission  of  the  Son  :  they  verbally  as- 
cribing the  miracles  to  the  Prince  of  demons. 

Other  bold  blasphemers,  however,  have  cause  oftfearful 
alarm,  when  they  set  their  mouths  against  the  Omnipo- 
tent. 


In  my  judgment,  due  honors  are  not  rendered  to  the 
Holy  Ghost,  as  the  words  Holy  Ghost  are  used  in  sundry 
passages,  unless  we  believe  and  acknowledge  that  he  is 
*  God ;  employed  in  his  most  benevolent  and  wonderful 
work,  that  of  restoring  holiness  to  the  soul  of  man ;  in  his 
most  glorious  character,  that  of  the  Sanctifier  :'  And  we 
degrade  him  in  our  thoughts  and  language,  when  we 
speak  of  him  as  a  third  person  •,  sent  down  j  or  poured 
forth ;  or  proceeding  from  the  Father  and  the  Son ;  or 
acting  subordinately  to  other  persons ;  or  waiving  his  su- 
premacy; or  accepting  an  office. 


AND  JS'OT  THREE.  183 

He  is  The  LORD  God  Almighty  r  has  no  equals ;  no 
peers  ;  no  counsellors  about  his  throne.  He  is  One.  In 
his  own  right  and  majesty,  and  of  his  own  will,  and  accor- 
ding to  his  own  independent  purpose ;  he  rules  the  im- 
mensity of  intelligent  beings.  He  hath  mercy  on  whom  he 
will  have  mercy  :  converts  them  by  his  peerless  influ- 
ence :  draws  them  to  his  Christ ;  and  makes  them  trophies 
of  his  victorious  grace. 

This  Holy  Ghost  is  not  to  be  approached  by  sinners, 
however  penitent ;  regardless  of  the  'One  Mediator,  the 
Man  Christ  Jesus.' 

On  the  other  hand,  This  Holy  Ghost  doth  not  even  by  a 
Mediator  return  to  sinners,  and  regenerate,  and  forgive 
them ;  by  lowering  his  own  rights  and  majesty :  nor  by 
putting  off  the  character  of  uncontrollable  sovereign  :  nor 
by  accepting  an  inferior  station  :  nor  by  being  sent  by  oth- 
er persons  to  perform  ministerial  work.  Nor  does  he  re- 
sign his  rank  as  first  person,  and  take  that  of  third :  nor 
admit  any  other  person  as  his  equal  in  power  and  glory. 
Nor  can  he  receive  an  office  or  gift  or  reward  from  anoth- 
er. Such  a  gospel  is  another  gospel.  And  should  I,  or 
an  angel  from  heaven,  preach  it  (knowingly ;)  there  is 
fearful  reason  to  judge,  from  what  Paul  has  said,  that  we 
should  be  accursed. 

Such  theology  is  derogatory  to  *  The  Holy  One :'  be- 
wilders our  souls  when  we  contemplate  the  *  One  Media- 
tor between  God  and  men,  the  man  Christ  Jesus  :'  and 
dishonors  The  Holy  Ghost  the  Sanctifier,  making  him  an 
office  holder  proceeding  from  The  Father  and  The  Son  : 
representing  him  as  sent ;  subordinate :  performing  *  of- 
fice work.'  There  is  no  end  to  the  difficulties  hanging 
about  the  mystery,  dark  as  Egypt,  of  three  equal  persons 
in  one  substratum. 


COD  is  ONE; 

Those  who  make  little  or  nothing  of  the  Humanity  of 
Christ,  suppose  that  his  Divinity  was  economically,  though 
not  really,  inferior  to  the  Divinity  of  the  Father  :  that  the 
Divinity  of  the  Son  was  economically  servant,  messenger, 
subordinate  to  the  Divinity  of  the  Father:  that  the  Divin- 
ity of  the  Father  economically  exalted  the  Divinity  of  the 
Son:  that  the  Divinity  of  the  Father,  was  Father  to  the 
Divinity  of  the  Son  :  and  that  the  Divinity  of  the  Son,  was 
Son  to  the  Divinity  of  the  Father.  This,  I  suppose,  with  one 
more  Div  inity,  that  of  the  Holy  Ghost,  economically  procee- 
ding from  the  Divinity  of  the  Father,  and  the  Divinity  of  the 
Son,  is  called  «  The  Holy  and  Indivisible  Trinity.'  It 
seems  to  me  to  make  Three  Persons :  Three  Gods  with 
a  little  disguise.  I  cannot  understand  it,  otherwise  than 
as  '  The  Unknown  Darkness.' 

Dr.  Dvvight  says,  '  On  all  hands  it  is  agreed,  that  the 
Holy  Ghost  is  acknowledged  by  trinitarians,  to  be  a  Divine 
Person ;  but  by  Unitarians,  only  a  Divine  Attribute,  usual- 
ly the  Power  of  God.'— p.  3. 

If  trinitarians  do  think  that  Holy  Ghost,  in  all  passages, 
means  a  Person ;  and  Unitarians  only  an  Attribute,  or 
Power ;  they  are  on  both  sides  totally  mistaken.  But  it 
is  questionable  whether  any  one  trinitarian  or  Unitarian, 
who  has  much  studied  the  bible,  will  deliberately  say  that 
Holy  Ghost,  in  all  passages,  means  either  a  Person  or  an 
Attribute :  or  deny  that  in  some  passages,  Holy  Ghost 
means  the  one ;  and  in  others,  the  other.  From  over- 
looking this,  Dr.  Dwight  has  employed  many  paragraphs 
to  little  purpose. 

There  can  be  no  difficulty,  unless  it  be  artificially  crea- 
ted, in  knowing  that  the  words  '  Holy  Ghost,  in  sundry 
passages,  intend  the  self-same  Person  as  God  Supreme. 
Isa.  vi.  8 — '  I  heard  the  voice  of  Jehovah,  saying,  Go, 


AND  JfOT  THREE.  185 

tell  this  people,  hear  ye  indeed,  but  understand  not.'  Acts, 
xxviii.  25 — '  Well  spake  The  Holy  Ghost  by  Isaiah  the 
prophet,  saying,  Go,  tell  this  people,  hearing  ye  shall  hear, 
and  not  understand.'  That  must  be  a  crafty  contrivance 
which  can  create  a  doubt,  whether  '  Jehovah'  and  '  Holy 
Ghost',  in  these  two  passages,  intend  one  and  the  self-same 
Person.  And  just  as  artificial  must  be  the  darkness  which 
can  create  a  doubt,  whether  this  Person  be  identical  with 
the  Divinity  of  Christ.  John,  xii.  39 — '  Therefore,  they 
could  not  believe  ;  because  Isaiah  said,  He  hath  blinded 
their  eyes,  and  hardened  their  heart ;  that  they  should 
not  see  with  their  eyes,  nor  understand  with  their  heart. 
These  things  said  Isaiah,  when  he  saw  his  (Christ's)  glory 
and  spake  of  him.' 

The  Divinity  of  Christ  was,  therefore,  the  *  Jehovah,' 
and  the  '  Holy  Ghost,'  of  whom  Isaiah  spake :  the  self- 
same person  :  so  clearly  the  same,  as  absolutely  to  exclude 
first,  second,  and  third  from  the  whole  account. 


c  #t  ^ 


APPENDIX. 


[A.] 

It  is  maintained  by  Dr.  Watts,  and  by  those  who  believe 
with  him  ;  and  is  the  doctrine  I  advocate  :  that  the  God- 
head of  Christ,  is  the  very  same  as  the  Godhead  of  the 
Father.  The  Divinity  of  Christ  is  the  Jehovah  of  the  old 
testament  ;  or,  *  I  am  that  I  am  :'  in  sundry  passages  de- 
nominated the  Holy  Ghost. 


_ 

The  Greek  word  ngogx&vsw,  to  worship,  signifies  to  kiss, 
adore,  or  venerate.  It  is  derived  from  KUWV  a  dog,  and 
up>s  unto  :  to  be  a  dog  unto  one.  It  denotes  homage  to  a  su- 
perior. This  homage  is  qualified  by  the  object  to  whom  it 
is  addressed.  It  is  used  in  scripture  to  express  customary 
respect  to  great  men  ;  to  prophets,  rulers,  and  learned  doc- 
tors. Our  translators  have  sometimes  in  the  old  testament, 
said,  '  did  obeisance,',  and  'bowed  himself:'  but  in  the  new 
testament,  they  have  uniformly  said,  '  worshipped.'  When 
the  Supreme  God  is  the  object,  the  worship  is  supreme. 

Our  word  adore,  is,  ad  os  manum  admovere  :  to  move 
the  hand  to  the  mouth.  Men  confined  to  the  earth,  re- 
garded the  heavenly  luminaries  as  Divinities.  In  adoring 
them,  they  could  not  get  near  them.  To  remedy,  as  well 


188  APPENDIX, 

as  they  could,  the  inconvenience  of  their  distance ;  they 
would  kiss  their  hands,  and  stretch  them  up  toward  their 
Gods,  to  testify  their  respect  for  them ;  and  that  they  would 
come  to  them,  if  they  could.  Job  did  not  adore  these  Divin- 
ities. «  If,  says  he,  I  beheld  the  sun  when  it  shined,  or  the 
moon  walking  in  brightness,  and  my  mouth  hath  kissed  my 
hands  ;  I  should  have  denied  the  God  that  is  above.' — Job, 
xxxi.  26. 

Paul  directs  that  *  men  pray  every  where,  lifting  up  holy 
hands :'  to  '  One  God  and  One  Mediator.' — I.  Tim.  ii.  5, 8. 

[C-]          .(,»;;  ; 

Professor  Stewart's  views  of  the  Sonship  of  Christ,  cor- 
respond in  the  main  with  those  I  deem  scriptural.  He 
says, '  Jesus  had  called  God  his  Father.  And  the  Jews 
seemed  to  suppose  in  a  peculiar  sense.  But  it  did  not  fol- 
low that  he  meant  to  assert  his  divine  nature.  Rather  the 
contrary  appears.  '  Say  ye  of  him  whom  the  Father  hath 
sanctified  and  sent  into  the  world ?'  If  your  ma- 
gistrates are  called  Elohim,  (Gods,)  is  it  presumption  in 
me  to  call  myself  The  Son  of  God  ?  This  leaves  the  ques- 
tion of  his  Divinity  unagitated  :  but  vindicates  the  language 
he  had  used,  against  the  malevolence  of  the  Jews.'  '  The 
termTSon  of  God  does  not  appropriately  designate  Christ 
as  Divine  :  but  as  the  incarnate  mediator  ;  as  him  whom 
the  '  Father  had  sanctified  and  sent  into  the  world.'  Did 
the  Father  sanctify  and  send  into  the  world,  his  Son  as 
God,  who  is  infinitely  perfect  and  immutable  ?' 

The  Professor  means  that  the  Father  did  not  sanctify 
his  Son  as  God  Supreme ;  nor  send  him  into  the  world  as 
God  Supreme.  He  has  no  Son  who  is  God  Supreme. 
'  God  Supreme  is  infinitely  perfect  and  immutable  -/and  not 
Son  to  any  one. 


APPENDIX.  1 89 

3» 

The  Professor  continues.  '  As  Mediator— as  Messiah, 
Christ  was  sent :  as  Son,  he  filled  and  acted  in  a  subordi- 
nate capacity.  How  then  can  his  being  Son,  prove  him  to 
be  Divine  V  ;.«•/ 

True  indeed.  As  Divinity ;  as  Jehovah ;  *  infinitely  per- 
fect and  immutable ;'  he  could  be  neither  '  Son,'  nor  '  sent,' 
nor  act  *  in  a  subordinate  capacity.'  If  we  ascribe  these 
inferior  characters,  or  offices,  or  missions,  to  Supreme  Di- 
vinity ;  or  to  any  second  or  third  persons  who  are  suppos- 
ed to  be  Divinity  ;  we  treat  The  Great  Supreme  with  un- 
authorized irreverence.  Supreme  Divitiity  is  Son  to  no 
God ;  is  anointed  to  office  by  no  God.  He  maintains  his 
royal  state  ;  his  peerless  majesty. 

Further  from  the  Professor.  *  Commonly  and  appro- 
priately, Son  of  God  designates  the  incarnate  Messiah,  as 
born  in  a  manner  supernatural  (Luke  i.  35.  comp.  iii. 
38 ;)  as  the  special  object  of  divine  love  (Matt.  xvii.  5. 
Col.  i.  13.  John,  iii.  35 ;)  and  as  exhibiting  the  best  and 
highest  resemblance  of  the  Father  (Col.  i.  15.  Heb.  i.  3. 
John,  i.  14.  and  x.  38.  and  xiv.  10.)  Would  theologians 
keep  these  ideas  in  view,  I  cannot  help  thinking  they  might 
be  able  to  understand  each  other  better ;  and  to  reason 
more  conclusively.' 

I  think  so  too.  There  would  be  a  new  era  in  religious 
instruction.  Ideas,  as  well  as  words,  would  be  presented 
to  the  people  from  sabbath  to  sabbath. 

'  But,  continues  the  Professor,  as  the  view  here  giv- 
en, of  the  appropriate  signification  of  the  phrase  Son 
of  God,  differs  from  that  of  most  of  the  ancient  fathers, 
who  maintained  the  doctrine  of  eternal  generation,  and 
from  that  of  many  modern  theologians,  who  have  trod- 
den in  their  steps  ;  I  must  dwell  a  moment  longer  on  the 
subject.' 


1 90  APPENDIX. 

*  The  appellation  Son  of  God,   was,  no  doubt,  derived 
by  the  Jews,  from  Ps.   ii.  and  II.  Sam.  vii.   14.     In  using 
the  appellation,  I  am  inclined  to  think,  they  had  reference 
principally  to  the  regal  office  and  the  splendor  of  their 
expected  Messiah.'  . 

'  In  support  of  filiation,  as  to  the  Divinity  of  Christ ; 
Hebrews  1st  chapter  is  urged,'  (meaning,  I  suppose,  by 
common  trinitarians,)  '  where  the  apostle  contends  for  the 
superiority  of  Christ  over  angels ;  because  '  he  has  by  in- 
heritance obtained  a  more  excellent  name  than  they,'  i.  e. 
he  is  a  Son.  But  does  not  this  argument  prove  the  reverse 
of  what  it  was  intended  to  prove  ?  The  divine  nature  is 
self-existent  and  eternal.  Could  Christ,  then,  as  divine, 
obtain  a  name  by  inheritance  1  Could  he  become  a  Son,  if 
as  Son  he  is  divine  V 

I  suppose  not.  In  his  created  nature,  he  is  Son  both 
to  God  and  man.  As  God,  he  is  Son  neither  to  God  cr 
man. 

'  The  passage  in  II.  Sam.  vii.  14,  presents  the  same  dif- 
ficulty. '  I  will  be  to  him  a  Father,  and  he  shall  be  to  me 
a  Son.'  How  can  eternal  filiation  be  supported  by  this  ? 
Could  there  be  a  promise  of  being  to  him  a  Father,  if  he 
had  already  been  a  Son  from  everlasting  ?' 

*  Psalm  ii.  7,  so  often  used  to  prove  the  doctrine  of  eter- 
nal generation,  seems  to  me  very  injudiciously  chosen  for 
this  purpose.     *  Thou  art  my  Son :    this  day  have  I  be- 
gotten thee.'     This  Psalm  predicts  the  exaltation  and  the 
glory  of  the  Messiah  :  and  Peter  says,  this  had  its  accom- 
plishment, when  Christ  was  raised  from  the  dead,  by  the 
power  of  the  Father — Acts  xiii.     How  can  this  day  mean 
from  eternity  ?' 

'  Besides ;  in  I.  Cor.  xv.  28,  it  is  affirmed  that  when  all 
the  enemies  of  the  church  shall  be.  subdued,  '  The  Son 


APPENDIX.  191 

himself  shall  be  subject  to  the  Father,  that  God  may  be 
all  in  all.'  As  the  eternal,  self-existent  God,  can  this  be 
said  of  him  ?  Most  certainly  not.'  I  add,  Most  certainly 
not.  If  hereditary  prejudice  were  not  stronger  than  bible 
authority,  every  man  would  say,  Most  certainly  not. 

'  In  other  cases,  where  Son  of  God  designates  a  divine 
nature,  it  does  this  only  because  it  has  come  by  usage  to  be 
a  proper  name  ;  like  the  terms  Christ  or  Messiah  which 
may  designate  either  the  human  or  divine  nature  of  Christ, 
or  both  of  them.' 

'  By  usage.'  Not,  I  am  sure,  by  scripture  '  usage*  in  any 
one  instance.  Father  and  Son  are  correlates :  stand  in 
opposite  relation  to  each  other.  The  bible  never  con- 
founds them.* 

*  This  simple  view  of  the  subject,  it  seems  to  me,  might 
disembarrass  some  theological  discussions  of  many  para- 
graphs, which  are  now  very  obscure  ;  and,  at  least  to  me, 
unprofitable,  as  well  as  unintelligible.     The  ancient  fathers 
involved  themselves  in  more  than  a  Cretan  labyrinth,  by 
undertaking  to  defend  the  eternal  generation  of  the  Son. 
If  any  one  wishes  to  see  how  easy  it  is  to  accumulate 
words    without    meaning ;   and   perplex  common  minds 
with  representations,  which  afford    no   instruction;  let 

*  Should;!  so  depart  from  '  the  appropriate  meaning  of  Son,'  as  to  say,  '  Si- 
mon Son  of  Jonas :'  and  by  my  '  usage,'  mean  by  Son,  sometimes  Simon,  and 
sometimes  Jonas,  and  sometimes  both  of  them :  I  question  whether  men  would 
understand  me.    I  doubt  whether  '  Son'  ever  has  '  come  by  usage  to  be  a  pro- 
per name  :'  any  more  than   daughter.    It  would  be  more  incongruous  than 
'  Praise-God  Barebone,'  '  Kill-Sin    Pimple,'    '  Fight-the-good-fight-of-Faith 
White ;'  or  others  of  an  English  jury  in  the  time  of c  the  Commonwealth.' 
[Hume's  Hist.]  Whereas  Smith,  Carpenter,  Dyer,  and  Saddler,  are  '  by  usage,' 
familiar  to  us,  as  proper  names.    Yet  those  who  have  these  names,  derived 
them  down  from  ancestors  who  were  of  these  respective  trades.    So  Messiah 
and  Christ,  from  names  of  office,  become  by  usage,  proper  names.    Son,  or 
daughter  are  not  proper  names. 


192 

him  plunge  into  the  abyss  of  the  speculations  of  the  fathers 
on  this  subject.' 

The  foregoing  extracts  from  Professor  Stewart,  are  in 
his  Letters,  third  edition,  pp.  129,  130,  131, 133.  He  saw 
how  *  common  minds  are  perplexed  by  wards  without  mean- 
ing .-'  by  '  representations  which  afford  no  instruction :'  by 
an  eternal  generation  of  the  Son  in  the  essence  of  the  God- 
head, which  is  '  obscure,'  '  unprofitable,'  '  unintelligible  :' 
and  I  may  add,  unreal,  unscriptural,  and  fabulous*  The 
question,  therefore,  whether  '  Son  of  God,'  be  the  Divinity 
or  Humanity  of  Christ,  is  momentous.  It  places  us  on 
the  dividing  line  between  'a  Cretan  labyrinth;'  and  a 
scriptural  platform. 

Watts  also  says,  *  The  Sonship  of  Christ  does  not  belong 
to  the  divine  nature ;  but  to  his  human  nature,  considered 
in  its  original  derivation  from  God  ;  and  in  its  being  ap- 
pointed to  the  sacred  office  of  Messiah.  Then  have  we 
an  obvious  interpretation  of  those  scriptures  which  have 
given  so  much  pains  to  our  divines,  viz  :  John,  v.  19 — 
*  The  Son  can  do  nothing  of  himself.'  Mark,  xiii.  32 — '  Of 
that  day,  knoweth  not  the  Son,  but  the  Father.'  Heb.  v. 
8 — '  Though  he  were  a  Son,  yet  learned  he  obedience  by 
the  things  which  he  suffered.'  Now  this  Sonship  refers 
to  verse  5 — *  Thou  art  my  Son :  to-day  have  I  begotten 
thee.' 

If  these  passages  do  not  show  that  the  Son  spoke  literal 
truth,  when  he  said,  '  The  Father  is  greater  than  I ;'  the 
bible  is  incapable  of  an  honest  defence.  But  if  The  Son  is 
the  Humanity  of  Christ  j  all  the  passages  wherein  the 
Son  is  represented  as  invested  with  sublime  powers  by 
God,  or  bearing  characters  inferior  to  God  ;  have  an  easy 
explanation.  They  are  applicable  to  The  Son  as  distin- 
guished from  the  Unchangeable  God;  though  existing 


APPENDIX.  1 93 

and  acting  in  conjunction  with  him.  And  some  of  the  pas- 
sages discover  him  as  Son  in  his  existence  before  his  in- 
carnation ;  some,  in  his  incarnate  state ;  and  some,  in  the 
state  in  which  he  is  now  {  glorified  with  the  glory  which 
he  had  with  the  Father  before  the  world  was.' — Vid.  Watts, 
vol.  6,  p.  615. 

'  Is  God  ever  called  Father,  in  scripture,  as  giving  ori- 
gin or  birth  to  the  Divinity  of  Christ  ?'  Not  once.  *  Is 
the  Son,  or  the  Word,  or  the  Spirit,  or  any  Person  as  Di- 
vinity, represented  as  derived  from  God  The  Father!' 
Not  once, 

*  The  title  Son  of  God  hath  been  supposed  to  be  given 
to  Christ  on  account  of  an  eternal  generation  of  the  Son,  in 
the  divine  essence,  consubstantial,  co-eternal,  and  co-equal 
with  The  Father.  But  I  am  persuaded  it  can  never  be  ne- 
cessary to  salvation  to  believe  Christ  to~be  the  Eternal  Son 
of  God,  as  a  distinct  person  in  the  divine  nature.  This  is 
inconceivable.  Nor  is  this  consubstantial  Sonship  clearly 
enough  revealed  in  scripture,  to  make  it  a  fundamental  ar- 
ticle j  and  damn  all  who  do  not  receive  it.  And  I  will  ne- 
ver pronounce  an  anathema  upon  them.' — Watts,  p.  395. 

'  We  know  from  scripture,  that  The  Son  hath  a  nature 
inferior  to  Godhead.' — Ibid.  p.  377* 

1  Son  of  God,'  in  scripture,  most  generally  (not  always) 
denotes  that  eminent,  that  peculiar  person,  derived  from 
God ,  who  was  the  Messiah,  Mediator,  and  Savior.  And 
1  Son  of  Man,'  generally  (not  always)  denotes  that  emi- 
nent, that  peculiar  Son,  who  was  *  the  seed  of  the  woman :' 
the  same  Messiah,  Mediator,  and  Savior. 

It  is  a  great  truth  that  the  object  of  the  Christian's  love, 
and  trust,  and  worship,  hath  two  distinct  natures.  He  is 
true  God  ;  and  true  Man.  But  when  Christ  calls  himself 

*  The  Son  of  God,'  and  *  Son  of  Man ;'  an  eternal  Sonship 

Y 


194  APPENDIX. 

in  God's  essence,  (a  fable,)  or  even  his  Divinity,  (a  truth,) 
is  more  than  Christ  ever  designed  by  these  words. 

' 

[D.] 

In  I.  John,  v.  we  read :  ver.  1 — '  Whosoever  believeth 
that  Jesus  is  The  Christ,  is  born  of  God :'  ver.  5 — '  "Who 
is  he  that  overcometh  the  world,  but  he  that  believeth  that 
Jesus  is  The  Son  of  God  r  ver.  6,  7,  8— '  This  is  he  that 
came  by  water  and  blood,  even  Jesus  Christ :  not  by  water 
only,  but  by  water  and  blood:  and  it  is  the  spirit  that  bear- 
eth  witness,  because  the  spirit  is  truth.  For  there  are  three 

f  Viat  V»*»nr  rf>nr»rr1     fin  heaven,  The  Father,  The  Word,  and  TheHoly  Ghost  :  and  these -|  *V|£> 
Uid.1  UCttl    1CCUIU,   L three  are  one.    And  there  are  three   that  bear  record  in  earth,  J  lllt; 

spirit,  and  the  water  >  and  the  blood :  and  these  three  agree 
in  one.' 

The  words  in  brackets  are  supposed  to  be  an  interpola- 
tion ;  foisted  into  the  sacred  text,  by  some  trinitarians, 
who  boldly  added  to  the  word  of  God,  what  they  thought 
a  useful  improvement :  probably  after  the  Arian  contro- 
versy. For  during  that  controversy,  (fourth  century,) 
though  the  bible  was  ransacked  for  passages  against  Arius ; 
and  texts  brought  against  him  which  were  totally  irrele- 
vant ;  this  passage  was  not  used.  I  however  stay  not  to 
give  my  reasons  for  regarding  the  words  as  no  part  of 
God's  inspired  scriptures.  I  appeal  to  the  most  learned 
divines  in  Europe  and  America,  both  trinitarians  and  uni- 
tarians. 

As  Scott's  Family  Bible  is  accessible  to  all,  I  refer  the 
common  reader  to  what  he  has  written  on  the  passage. 
He  manifestly  wished  to  retain  it,  if  honestly  he  could. 
But  he  was  too  honest  a  man  to  pretend  that  it  is  entitled 
to  our  confidence. 

The  words  which  do  belong  to  the  bible  are  these  : 
'  there  are  three  that  bear  record,  the  spirit,  and  the  water, 


APPENDIX.  1 9t5 


and  the  blood :  and  these  three  agree  in  one ;'  i.  e.  in  one 
testimony  that  Jesus  is  The  Messiah,  or  The  Christ ;  The 
Son  of  God.  Without  the  interpolation,  the  thread  of  the 
discourse  is  clear  and  unbroken.  The  spurious  words  in 
the  brackets,  if  thought  genuine,  decide  nothing  against 
the  doctrine  I  advocate :  as  others  have  sufficiently  shown. 


[E.] 

Dr.  Brownlee,  in  his  Letters,  (Roman  Catholic  Contro- 
versy,) says, '  All  false  religions  lodge  power  with  the 
priests,  to  rule  over  and  dictate  to  the  conscience.' 

'  God  is  exclusively  Lord  of  conscience.  He  will  not 
share  his  throne  with  any  miserable  and  arrogant  tyrant. 
The  catholic  church  permits  no  right  of  private  judgment. 
The  priests  wield  a  system  which  converts  man  into  a  me- 
chanical engine ;  in  order  that  he  may  think,  and  dispose 
of  his  soul  and  body  and  property,  just  as  the  holy  priests 
prescribe.' 

'  Will  any  man  put  his  conscience  in  the  keeping  of  pope 
or  priest  1  God  alone  can  prescribe  our  Creed,  and  Form 
of  Worship.  If  the  proudest  pope  that  ever  set  foot  on 
the  neck  of  king  or  emperor  should  rise  up  and  dictate 
these ;  he  would  be  that  man  of  sin,  sitting  in  the  temple 
of  God,  doing  God's  work  by  a  shocking  usurpation.  Be 
he  pope,  priest,  or  protestant  who  would  do  this,  he  usurps 
the  throne  of  God :  he  sits  in  the  temple  of  God,  showing 
that  he  is  God.  If  this  be  not  blasphemous  daring,  I  know 
not  what  is.' 

1  The  human  mind  ventures  to  propose  a  bedlam  for  the 
man  who  would  enact  the  scenes  of  former  days ;  pass 
gag-laws  against  freedom  of  speech  and  the  press ;  forge 
chains  for  conscience ;  and  prevent  the  progress  of  glori- 
ous liberty.  This  is  Protestantism.' 


APPENDIX. 


'  The  spirit  of  true  religion  is  the  unsubduable  spirit  of 
Liberty.  Wherever  the  worship  of  The  Holy  One  has 
been  established  by  the  gospel,  liberty  has  reigned.  And 
just  in  proportion  as  the  gospel  is  left  unshackled  by  the 
traditions,  and  interested  schemes  of  men ;  has  liberty  had 
her  splendid  triumphs.' 

'  Pagan  and  Roman  religion,  and  those  which  are  only 
half-reformed,  have  ever  permitted  Lords  temporal  and 
spiritual  to  tyrannize  over  the  church :  to  make  a  mere 
tool  of  her :  until  they  have  made  her  a  hacknied  vile 
thing;  and  lothsomely  impure.  They  have  converted 
her  into  the  Mother  of  harlots,  and  abominations  of  the 
earth.' 

The  man  who  would  hold  the  balance  even  between  the 
catholic  and  protestant,  must  say :  *  As  in  water  face  an- 
swers to  face ;  so  the  heart  of  man  to  man  :'  of  catholic  to 
protestant.  Whether  protestants,  either  in  theory  or 
practice,  respected  '  the  rights  of  private  judgment,'  any 
more  than  catholics,  during  the  early  ages  of  their  Protest : 
Neal's  History  of  the  Puritans  may  render  problematical. 
In  the  times  reviewed  by  him,  whoever  acquired  the  pow- 
er, swayed  it  to  their  own  emolument ;  regardless  of  the 
tears  and  sufferings  of  all  others.  And  so  it  has  been, 
with  rare  exceptions,  ever  since. 

Yet  there  were  Protestant  Dissenters  in  those  early 
days,  who  maintained  '  the  natural  right  which  every  man 
has  to  judge  for  himself,  and  profess  that  religion  he  ap- 
prehends most  agreeable  to  truth ;  without  being  deter- 
mined by  the  prejudices  of  education,  the  laws  of  the  ma- 
gistrate, or  the  decrees  of  synods.  This  principle  effectu- 
ally puts  an  end  to  all  impositions.  And  unless  it  be  al- 
lowed, I  am  afraid  our  separation  from  the  church  of  Rome 
can  hardly  be  justified.  The  Bible,  and  that  only,  is  the 


APPENDIX.  197 

religion  of  protestants.  And  every  one  making  use  of  the 
helps  that  God  has  put  into  his  hands,  must  learn  and 
understand  it  for  himself  as  well  as  he  can.' — Neal. 

This  being  admitted  as  the  present  protestant  profession, 
gives  the  protestant  a  distinguished  pre-eminence  above 
the  catholic.  And  whenever  the  protestant  departs  from 
it,  and  the  catholic  practices  it ;  the  catholic  in  practice 
has  a  similar  pre-eminence.  And  that  this  is  possible,  we 
have  only  to  remember  that  knowledge  may  be  amply  dif- 
fused in  a  branch  of  the  catholic  church  ;  while  ignorance 
prevails  in  a  branch  of  the  protestant  church.  In  that 
case,  the  protestant  may  be  duped ;  and  the  catholic  free. 
Knowledge  is  power.  And  in  proportion  as  knowledge 
is  diffused  among  the  lower  classes ;  in  that  proportion  they 
are  able  to  right  themselves :  and  whether  catholic  or 
protestant,  they  will  defend  themselves. 

In  view  of  human  depravity,  just  as  history  and  the  bible 
describe  it ;  we  will  not  take  our  doctrines,  or  ruletf  of 
discipline,  or  forms  of  worship,  from  the  Pope,  any  more 
than  from  Black  Hawk ;  or  from  ancient  councils ;  or 
from  present  assemblies  of  legislative  ecclesiastics :  but 
from  the  Bible.  At  the  same  time,  we  remember  that  we 
are  sharers  in  that  depravity.  We  will  therefore  let  down 
the  hand  of  persecution  ;  and  allow  him  who  differs  from 
us,  to  stand  or  fall  before  his  own  Master. 

We  invite  every  man  to  enlighten  our  understanding : 
but  allow  no  man's  right  to  control  it.  We  would  pre- 
sent light  and  truth  to  the  understanding  of  our  fellow 
servants,  as  far  as  we  can :  but  would  control  no  man's 
understanding  or  conscience.  The  LORD  is  Judge. 


198  APPENDIX. 

.         * 

[F.-p.23.] 
LOGOS,  THE  WORD. 

Logos,  as  used  in  the  bible,  sometimes  (not  always)  de- 
notes a  personal  agent :  a  being  who  re  veals  God's  wisdom  : 
and  by  whom  God  accomplishes  the  things  his  wisdom  has 
designed,  It  then  intends  the  Son  of  God.  It  is  the  hu- 
manity of  Christ ;  and  never  his  Divinity. 

If  there  is  a  single  exception  to  this,  it  is  John,  i.  1 . 
And  the  adjuncts  are  averse  to  the  supposition  even  here. 
'  The  Logos  was  made  flesh,  and  dwelt  among  us,  frill  of 
grace  and  truth.  And  we  beheld  his  glory,  the  glory  as 
of  the  only  begotten  of  the  Father.' — John,  i.  14.  If  he 
was  the  only  begotten  of  the  Father ;  then  he  was  not  the 
Father  who  begat  him.  And  if  he  dwelt  among  us,  and 
we  saw  him  j  then  he  was  not  the  invisible  God. 

'  No  man  hath  seen  God  at  any  time.  The  only  begot- 
ten Son  who  was  (i  uv,  imp.  tense)  in  the  bosom  of  the 
Father,  he  hath  declared  him.' — ver.  18.  Hence  the  Lo- 
gos, called  the  only  begotten  Son,  was  not  the  Father :  but 
was  in  the  Father's  bosom.  He  was  not  the  Father :  but 
declared  or  revealed  him.  The  Logos  or  Son  was  visi- 
ble, God  Supreme  is  invisible.  This  same  John  who 
says,  '  No  man  hath  seen  God  at  any  time,'  speaking  of  the 
Logos  *  which  was  in  the  beginning,'  says ;  *  which  we 
have  seen  with  our  eyes ;  which  we  have  looked  upon  ; 
and  our  hands  have  handled.' — I.  John,  i.  1,2.  Hence 
with  certainty,  the  Logos,  if  called  God,  is  not  the  God 
who  is  invisible.  He  is  the  Man  Jesus,  who  is  visible. 

And  this  is  further  manifest  from  John,  i.  1.  where  he 
is  called  God.  For  there  are  adjuncts  which  forbid  the 
supposition  that  Logos  was  Supreme  Divinity ;  and  no  ad- 
juncts which  require  it.  '  The  Logos  was  with  God.'  If 
the  Logos  was  the  invisible  God,  what  God  was  he  with? 


APPENDIX.  19f> 

And  what  can  John  mean  when  he  says,  '  We  have  seen 
him  with  our  eyes?  and  have  looked  upon  him?  am,l  our 
hands  have  handled  him  ?'  And  he  '  was  the  only  beurot- 

•/  o 

ten  Son  ?'  and  '  was  in  the  bosom  of  the  Father  V 

With  such  adjuncts,  must  we  say,  the  Logos  is  God 
'  whom  no  man  hath  seen  at  any  time  ?'  The  Logos  had 
a  different  opinion  of  himself.  For  he  told  the  high  priest 
that  hereafter,  he  should  see  him  coming  in  the  clouds. 
Yea,  he  knew  that  the  priest  and  Pilate  and  his  enemies 
saw  him  then ;  and  handled  him,  and  buffeted  him,  and 
spit  Upon  him  j  and  were  about  to  crucify  him., 

God  Supreme  is  unbegotten,  and  invisible,  and  untangi- 
ble.  John  informs  us  that  the  Logos  was  begotten,  and 
visible,  and  tangible  :  and  that '  The  Logos  was  with  God  : 
and  The  Logos  wras  God.' 

Here  is  a  difficulty.  Professor  Stewart  comes  directly 
up  to  the  passage,  and  attempts  a  solution.  Others  com- 
monly talk  round  about  it,  till  meaning  is  lost  in  empty 
words. 

The  Professor  says,  *  The  Logos  was  with  God  :  i.  e. 
with  God  the  Father.  This  is  capable  of  no  tolerable  in- 
terpretation, without  supposing  that  The  Logos  who  was 
with  God,  was  in  some  respect  or  other,  different  or  di- 
verse from  the  God  with  whom  he  was  :  and  therefore  by 
no  means  to  be  confounded  with  him.'  I,  too,  cannot 
think  the  Logos  was  the  God  with  whom  he  was.  To  say 
God  was  with  himself,  is  too  trifling. 

Logos  does  indeed  sometimes  mean  the  wisdom,  and 
the  power  of  God.  But  to  say,  God's  wisdom,  or  his  pow- 
er, is  with  God;  though  less  trifling  than  to  say,  God  is- 
with  himself;  seems  not  satisfactory.  For  as  the  Profes- 
sor says,  '  If  a  man  should  gravely  assert  that  the  wisdom 
or  power  of  Peter  is  with  Peter  :  and  add,  the  wisdom 


200 

and  power  of  Peter  are  Peter :  with  what  class  of  mystics 
should  we  rank  him  ?'  Clearly  then,  to  say  Peter  is  with 
Peter,  and  Peter  is  Peter,  would  be  frivolous. 

The  supposition  of  two  equal  persons  in  God,  will  not 
touch  the  difficulty.  For  the  passage  says  nothing  more 
of  two  persons  in  God,  than  of  two  rivers,  or  two 
mountains  in  him.  Had  it  mentioned  such  persons,  diffi- 
culties would  have  thickened  around  us.  If  nny  plurality 
is  expressed  in  the  passage,  it  is  plurality  of  Gods :  not  of 
persons.  '  The  Logos  was  with  God  ;  and  the  Logos  was 
God.'  Not  The  Logos  was  one  person :  and  The  Logos 
was  with  another  person,  in  one  essence. 

If  other  passages  teach  that  there  are  several  infinite 
persons  in  one  essence ;  it  would  seem  as  trifling  to  say 
they  were  with  one  another,  as  to  say,  the  wisdom  and 
powrer  of  God  are  with  God.  Where  else  could  they  be  ? 

*  What,  says  the  Professor,  could  be  the  object  of  John 
in  asserting  that  the  Logos  was  with  God  ?  I  answer  :  to 
be  with  one,  indicates  conjunction,  communion,  familiari- 
ty, society.  The  only  begotten  Son  is  said  to  be  «  in  the 
bosom  of  the  Father ;'  which  is  a  phrase  of  similar  import. 
Christians  are  promised,  as  the  summit  of  their  felicity, 
that  they  shall  be  with  God.' 

This  we  heartily  approve.  For  when  Jesus  foretold 
that  the  disciples  would  leave  him  alone,  he  adds,  '  And 
yet  I  am  not  alone,  because  the  Father  is  with  me.'— John, 
xvi.  32. 

How  then  are  we  to  understand,  *  The  Logos  was  with 
God,  and  the  Logos  was  God  V 

The  Professor's  solution  is  this.  '  God  as  Father  is 
meant  in  the  first  instance :  and  the  Divinity  without 
reference  to  the  distinction  of  Father  in  the  second.' — 
p.  65. 


APPENDIX.  20 1 

All  I  can  make  of  this,  is,  God  simply  as  God,  was  with 
God  as  Father.  I  would  think  it  a  favor  to  accord  with 
the  Professor.  But  on  this  point,  I  see  not  that  I  can. 
Should  another  man  say,  Peter  merely  as  Peter,  was  with 
Peter  the  Apostle :  it  would  seem  flat  and  insipid. 

I  know  but  one  solution  which  seems  more  likely  to  be 
true  than  all  others.  It  follows. 

Seeing,  That  the  Logos  is  here  used  as  a  personal  agent : 

That '  the  Logos  was  in  the  beginning'  (beginning  of  the 
world,  as  Stewart  has  justly  explained  :) 

That  *  the  Logos  was  with  God :'  (meaning  as  Stewart  says, 

*  conjunctissimus  I)eo?  most  intimately  connected  with 
God  the  Father :) 

That  the  Logos  is  I*  diverse  from  that  God  with  whom  he 
was ,  and  therefore  by  no  means  to  be  confounded  with 
him:  (as  Stewart  says:) 

That  *  the  Logos  was  the  only  begotten  of  the  Father :' 
(as  John  sajfs :) 

That  'the  Logos  was  in  the  bosom  of  the  Father:'  (which 

*  indicates  conjunction,  communion,  familiarity,  society :' 
as  Stewart  says  t) 

That '  the  Logos  tabernacled  in  flesh,  and  dwelt  among 
us:' 

That  'the  Logos  declared  (revealed)  God  the  FatJer, 
whom  no  man  hath  seen  at  any  time :' 

That  the  Logos  was  he  '  whom  we  have  seen  with  our 
eyes ;  whom  we'have  looked  upon ;  and  our  hands  have 

handled :' 

Z 


202  APPENDIX 

That  John  saw  the  Logos  on  the  isle  of  Patmos : 

That  when  the  Jews  malignantly  accused  him  of  blasphe- 
my/or  calling  himself  the  Son  of  God,  he  defended  him- 
self by  the  plea  that  it  would  have  been  no  blasphemy, 
had  he  assumed  the  higher  title  God  ;  as  *  those  were 
called  Gods  whom  Jehovah  had  sanctified  and  sent  into 
the  world :' 

That  in  his  Humanity, '  he  must  in  all  things  have  the  pre- 
eminence' among  those  who  are,  in  the  scriptures,  styled 

Gods: 

• 

That  *  when  God  is  said  to  descend  from  heaven,  or  to  as- 
cend thither,  in  the  ancient  scriptures ;  this  God  is  the 
pre-existent  soul  of  Christ  in  his  union  with  God :'  (as 
Watts  says  :)* 

That  Christ's  Divinity  could  not  be  ascertained  from  the 
title  God,  unless  the  adjuncts  show  that  the  Supreme 
God  is  intended :  (as  Stewart  justly  admits :) 

That  in  John  i.  1.  the  adjuncts  show  that  the  invisible,  un- 
tangible,  unbegotten  God  cannot  be  intended  :  but 

That  the  visible,  tangible,  begotten  Son  was  intended  : 

Hence,  the  derived  nature  is  the  true  Logos  in  both 
the  expressions ; '  The  Logos  was  with  God :  and  The  Lo- 
gos was  God.' 

*  Illustration.  When  Miriam  and  Aaron  spake  against  Moses,  '  The  LORD 
came  down  in  the  pillar  of  the  cloud ;  and  stood  in  the  door  of  the  tabernacle,  and 
salL  With  Moses  will  I  speak,  mouth  to  mouth,  even  apparently  (visibly:)  and 
the  similitude  of  the  LORD  shall  he  behold.' — Numb.  xii.  Moses  literally  saw 
'  the  similitude ;'  '  the  image  of  the  invisible  God;'  his  first  begotten  Son;  in  a 
body  with  his  radiance,  in  the  midst  of  the  pillar  of  the  cloud.  He  '  spake  to 
Moses  mouth  to  mouth;'  '  face  to  face  as  a  man  speaketh  to  his  friend.'  This 
was  '  the  angel  of  God's  presence.'  He  came  dowh.  He  went  up.  He  was 
sent .  He  '  stood  in  the  door  of  the  tabernacle.'  He  walked  in  the  camp  of  Israel. 
And,  says  God  Supreme,  'My  NAME  is  in  him:'  and  'He  shall  go  before  thee.' 


APPENDIX. 


203 


The  Humanity  *  was  with  God :•'  '  conjunetissimus  DeoJ 
most  intimately  associated  with  God  the  Father :  and  he 
was  God ;  in  the  inferior,  but  strictly  scriptural  sense. 
For  Moses  and  the  seventy  elders  saw  him  on  the  mount : 
and  it  is  written,  '  They  saw  the  God  of  Israel.'  And 
Jacob  wrestled  with  him  :  and  it  is  written,  '  He  saw  God 
face  to  face.' 

And  this  interpretation  can  neither  contravene  the  first 
command  in  the  decalogue  ;  nor  be  offensive  to  reason  ; 
nor  appear  strange  to  those  who  recollect  that  God  the 
Father  '  sanctified  and'  sent  into  the  world'  his  Son  Jesus, 
whose  history  John  was  now*  commencing :  a  personage 
incomparably  superior  to  others  whom  God  had  '  sanctifi- 
ed and  sent ;'  and  whom  Jesus  himself  affirmed,  were  call- 
ed Gods  in  the  scriptures. 

And  as  so  superior  a  man  as  Stewart  has  attempted  a 
solution  of  this  difficulty ;  and  has,  as  I  think,  failed :  I  beg 
to  be  understood  as  expressing  the  above  opinion  with 
great  diffidence  and  humility. 

If  the  opinion  now  expressed  be  correct ;  then  Logos, 
used  as  a  personal  agent,  is  never  a  title  of  the  invisible 
God.  And  John  i.  1,  harmonizes  with  the  ancient  scrip- 
tures to  which  Christ  always  appealed.  The  '  Logos  was 
in  the  beginning.'  '  God  created  all  things  by  Jesus  Christ.' 
He  was  '  sent  into  the  world,'  and  w7as  God  according  to 
the  scriptures ;  and  according  to  his  own  declaration  to 
the  accusing  Jews.  He  was  pre-eminently  entitled  to  the 
appellation  God,  beyond  all  others  who  were  '  sanctified, 
and  sent,'  and  denominated  '  Gods.'  And  there  was  sin- 
gular propriety  in  John's  stating  this,  in  the  introductory 
sentence  of  his  gospel ;  in  which  he  was  about  to  set  forth 
the  incarnate  Son  who  had  come  from  *  the  bosom  of  his 
Father.' 


204  APPENDIX. 

Moreover,  to  say,  The  Logos  was  the  God,  with  whom 
he  was :  or,  The  Word  of  God,  is  the  God  whose  Word  he 
is :  or,  The  Son  of  God  is  the  God,  whose  Son  he  is :  or, 
The  Messenger  sent,  is  the  God  who  sent  him :  or  that 
He  *  who  was  in  the  bosom'  of  God  was  the  God  in  whose 
bosom  he  was :  this  is  not  the  language  of  men  :  this  is  not 
*  the  plain  artless  language  of  nature  :'  is  analogous  to  no- 
thing known  to  mortals :  and  has  no  meaning  which  any 
mortal  can  understand. 

*  When  Joshua  was  by  Jerieho,  he  lifted  up  his  eyes, 
and  behold  there  stood  a  man  over  against  him  with  his 
sword  drawn  in  his  hand.  And  Joshua  said  unto  him,  Art 
thou  for  us  or  for  our  adversaries  1  And  he  said,  nay, 
but  as  Captain  of  the  host  of  the  LORD  am  I  now  come. 
And  Joshua  fell  on  his  face,  and  did  worship,  and  said, 
What  saith  my  Lord  1  And  the  Captain  of  the  Lord's 
host  said,  Loose  thy  shoe  from  off  thy  foot :  for  the  place 
whereon  thou  standest  is  holy.  And  the  LORD  said,  See, 
I  have  given  Jericho  into  thine  hand.' — Josh,  v,  vi. 

Here  the  Man  and  the  LORD  speak  and  act  together : 
in  a  manner  like  a  literal  person.  Joshua  saw  the  Man  j  the 
Humanity ;  the  «  Captain,'  ['  Prince'  in  the  margin.]  He 
saw  the  Logos,  the  visible  actor  and  speaker :  and  he  wor- 
sliipped,  and  said  '  My  Lord.'  And  had  he  said,  My  God, 
or  God ;  it  would  have  been  like  other  bible  language. 
This  will  seem  strange  only  to  those  who  are  unacquaint- 
ed with  the  changes  which  a  course  of  time  produces  in 
the  import  of  words.  And  yet,  if  we  forget  those  changes, 
we  shall  find  in  all  ancient  writings,  paradoxes  which  defy 
elucidation. 

Dr.  Campbell's  translation  of  John  x.  33—36.—'  For  a 
good  work,  we  do  not  stone  thee  •,  but  for  blasphemy  : 
because  thou,  being  Man,  makest  thyself  God.  Jesus 


APPENDIX.  205 

replied,   Is  it  not  written  in  your   law,   I   said   ye   are 
Gods?1 

4  If  the  law  styled  them  Gods,  to  whom  the  word  of  God 
was  addressed,  and  if  the  language  of  scripture  is  unexcep- 
tionable ;  do  you  charge  him  with  blasphemy,  whom  The 
Father  hath  constituted  his  Apostle  to  the  world,  for  call- 
ing himself  his  Son  1* 

Surely,  if*  scripture  language  is  unexceptionable,'  Logos 
was  Gud  inferior  to  God  Supreme.  And  Logos  was  with 
God  who  is  Supreme.  But  if  Logos  is  God  Supreme,  he 
is  the  only  being  who  is  so.  And  what  God  he  was  with 
it  would  be  hard  to  divine. 

If  the  reader  can  bear  it,  he  may  make  it  a  question, 
whether  the  title  God  is  not  given  to  the  Man  Christ  Jesus, 
in  the  two  following  passages'?  and  whether  the  adjuncts 
do  not  oblige  him  to  think  so? 

Acts  xx.  28. — '  Feed  the  church  of  God*  which  he  hath 
purchased  with  His  OWN  BLOOD.'  Heb.  i.  8 — 'But  unto 
the  Son  he  saith,  Thy  throne,  O  God,f  is  forever  and  ever. 
Thou  hast  loved  righteousness,  and  hated  iniquity.  There- 
fore God,  even  THY  GOD  hath  anointed  thee  with  the  oil 
of  gladness  above  thy  fellows.' 

If  this  construction  is  fair,  we  are  relieved  from  the  diffi- 
culty of  supposing  that  one  of  the  Infinite  Three,  shed  his 
blood  ;  and  was  afterwards  made  more  '  glad'  than  '  his 
fellows'  the  other  two  Infinite  Persons. 

Moreover,  it  cannot  surprise  those  who  know  that  of 
old,  the  title  God  was  not  restricted  as  now  to  the  One  Su- 
preme. The  junction  of  *  the  Lamb  that  was  slain'  with 
*  God  on  the  throne,'  distinguishes  him  from  every  other 

*  This  God  has  '  blood  :'  strictly  '  his  own  blood.' 

t  This  God  has  a  '  God.'  He  is  « Son;'  and  has  a  Father  and  '  fellows.'  He 
was  '  anointed'  with  exuberant  '  gladness'  by  '  Jehovah  his  God.' 


20  G  APPENDIX. 

created  being :  and  entitles  him  to  the  heavenly  doxolo- 
gies  :  and  entitles  him,  in  the  language  of  scripture,  to 
the  appellation  God. 

Compare  two  more  passages.  Isa.  xlii.  8 — £  I  am  Jeho- 
vah. That  is  my  name.  And  my  glory  I  will  not  give 
unto  another ;  (to  a  false  God  ;)  neither  my  praise  unto 
graven  images.'  This  does  not  mean  that  he  will  not  give 
unto  the  Man  Jesus,  any  degrees  of  honor,  glory,  and  ma- 
jesty, which  he  please:  and  which  redound  to  hisowti  glo- 
ry. To  this  '  Image  of  the  invisible  God,'  l  every  knee 
shall  bow :  and  every  tongue  confess  that  he  is  Lord,  to 
the  glory  of  God  the  Father.' 

Micah,  v.  2,  4 — '  But  thou  Bethlehem  of  Ephratah, 
though  thou  be  little  among  the  thousands  of  Judah  :  yet 
out  of  thee  shall  he  come  that  is  to  be  Ruler  in  Israel : 
[his  Mother  was  Mary.  See  Matt,  ii.]  whose  goings  forth 
have  been  from  of  old,  from  everlasting.'  [Heb.  from  the 
days  of  eternity.  Here  is  his  pre-existence.]  Now  see  his 
union  with  Divinity,  his  greatness,  his  majesty.  «  And  he 
shall  stand,  and  rule  in  the  strength  of  Jehovah :  in  the 
majesty  of  the  name  of  Jehovah  his  God.  For  now  shall 
he  be  great  unto  the  ends  of  the  earth.' 

Here  we  '  see  the  attributes  of  human  nature  in  intimate 
conjunction  with  those  of  the  divine:'  or  the  Logos  '  con- 
jiuictissimus  Deo,'  most  intimately  joined  with  God  :  as  it 
is  expressed  by  Stewart.  We  see  the  Virgin's 'Son, 
«  GREAT  unto  the  ends  of  the  earth :'  '  ruling  in  the  strength 
of  Jehovah  :  in  the  majesty  of  the  name  of  Jehovah  his 
God. 

This  is  he  whom  '  some  have  been  so  careful  to  separate 
from  the  divine  nature,  that  one  is  compelled  to  suppose 
he  had  simply  a  higher  degree  of  inspiration  and  commun- 
ion with  God  than  other  prophets.'  This  is  he  of  whom 


APPENDIX.  20? 

it  is  boldly  asked,  *  what  creature  would  dare  associate 
himself  with  God  in  such  an  act  of  authority ;  and  thus 
presume  to  ascend  the  throne  of  his  Maker  ?' — Dr.  D  wight. 
The  prophet  was  not  so  careful  to  lower  him. 

Paul's  inspiration  was  obviously  by  the  same  spirit  as  the 
prophet's.  He  says, '  The  God  of  our  Lord  Jesus  Christ, 
the  God  of  glory,  by  the  exceeding  greatness  of  his  pow- 
er, wrought  in  Christ,  when  he  raised  him  from  the  dead, 
and  set  him  at  his  own  right  hand  in  the  heavenly  places ; 
far  a.bove  all  principality  and  power  and  might  and  domin- 
ion and  every  name  that  is  named ;  not  only  in  this  world, 
but  also  in  that  which  is  to  come  :  and  hath  put  all  things 
under  his  feet.' — Eph.  i. 

How  can  we  take  part  with  redeemed  sinners  in  their 
heavenly  doxologies ;  if  we  degrade  our  Savior's  Human- 
ity, or  his  Divinity  ?  His  Divinity  was  never  raised  from 
tl\e  dead.  Nor  did  he  shed  his  blood.  Nor  had  he  '  fel- 
lows ;'  or  a  Father,  or  Mother ;  or  a  Superior  whom  he 
called  '  Jehovah,  his  God.'  Yet  he  who  did  shed  his  blood  j 
whose  Father  was  '  Jehovah  his  God ;'  and  who  has  '  fel- 
lows ,'  whom  we  *  have  seen  with  our  eyes ;'  who  was 
raised  from  the  dead ;'  who  was  with  God  ;  who  was 
'  sanctified  and  sent  into  the  world :'  He  is  repeatedly 
called  God  in  the  bible.  He  is  The  I!ogos.  '  Nothing 
but  impiety  can,  so  far  as  I  can  see,  be  contained  in  a  di- 
rection' to  strip  him  of  his  '  authority,'  his  titles,  and  dox- 
ologies :  or  to  question  his  right  *  to  ascend  the  throne  of 
his  Maker,'  and  to  '  rule  in  the  strength  of  Jehovah  his 
God.' 


208  APPENDIX. 

[F.— p.  38.] 

In  all  the  bible,  the  adjective  equal  occurs  but  once, 
where  it  can  be  pretended  that  there  is  any  comparison  be- 
tween persons  in  the  Godhead.  And  in  that  one  passage, 
there  can  be  pretense  of  comparison  only  between  two  of 
the  persons.  The  word  equal,  in  that  one  passage  was 
u'sed  by  the  wicked  Jews.  It  is  John  v.  18.  Jesus  having 
said, '  Sly  Father  worketh,  and  I  work ;  the  Jews  sought 
the  more  to  kill  him :  because  he  had  not  only  broken  the 
sabbath  ;  but  said  also  that  God  was  his  Father :  majdng 
himself  equal  (igov)  with  God.' 

I  have  heard  preachers,  in  their  sermons,  mention  this 
charge  as  conclusive  evidence  that  the  Son  is  equal  with 
the  Father.  And  it  just  as  conclusively  proves  that  the 
Son  was  a  sabbath  breaker. 

But  Christ's  answer  implies  that  the  charge  was  false : 
which  answer  was  this :  *  Verily,  verily,  I  say  unto  you, 
The  Son  can  do  nothing  of  himself.'  God  could  do  all 
things  of  himself. 

But  had  the  charge  been  true  j  still  the  pretense  that  it 
implies  equality  of  persons  in  God,  is  groundless.  The 
Jews  did  not  accuse  him  of  making  himself  an  equal  person 
with  another  person  in  One  God:  but  of  making  himself 
a  God  equal  to  ttfe  Father  the  Supreme  God  :  thus  making 
two  Supreme  Gods.  They  wanted  *  to  kill  him.' 

If  any  man  say  that  Christ  as  to  his  Divinity  is  equal  to 
the  Father ;  his  language  is  not  countenanced  by  any 
thing  in  the  bible.  His  language  clearly  imports  (whatev- 
er he  may  mean,)  that  there  are  two  equal  Supreme  Gods. 

Had  Jesus  Christ  claimed  to  be  the  Supreme  God,  his 
claim  would  have  been  well  founded.  For,  as  to  his  Divini- 
ty, he  is  (not  equal  to,  but)  the  Supreme  God.  This  we 
learn  from  other  passages  :  not  from  this. 


APPENDIX.  209 

And,  as  to  his  created  nature  or  as  Son  ;  he  truly  said, 
1  My  Father  is  greater  than  I.' 

If  any  one  choose  to  say ;  The  Man  Christ  Jesus  is 
equal  to  God  the  Father  in  power  and  glory :  he  contra- 
dicts the  testimony  of  Christ  concerning  himself.  He  also 
adopts  the  absurd  opinion,  that  a  man,  a  begotten  God,  is 
equal  to  his  unbegotten  Father. 

If  we  choose  to  say,  (the  orthodox  doctrine,)  there  is  a 
begotten  Son  in  the  essence  of  God,  uncreated,  eternal, 
consubstantial,  and  co-equal  with  the  Father :  still,  this  is 
not  the  Son  who  had  a  Mother :  who  was  born  of  Mary  : 
who  was  seen  of  the  Jews:  and  who  said,  *  My  Father  is 
greater  than  I  •,'  and  '  I  can  of  mine  own  self  do  nothing  :* 
and  '  of  that  day,  knoweth  not  the  Son,  but  the  Father.' 

And  if  there  are  two  Sons,  both  begotten  ;  the  one,  crea- 
ted and  finite  j  and  the  other,  uncreated  and  infinite :  the  one 
begotten  in  the  substance  of  the  Godhead,  by  the  Father 
the  first  person  in  the  trinity,  and  having  no  Mother  ;  the 
other  begotten  by  the  Holy  Ghost  the  third  person,  in  the 
•womb  of  the  Virgin ;  and  consequently  having  a  Mother : 
and  if  these  united,  constitute  the  Divinity  and  Humanity 
of  Christ:  I  have  as  yet  found  no  account  of  this  in  the  bi- 
ble. 

And  if  we  say,  *  The  Third  Person  in  the  trinity  is  equal 
to  God  The  Father,  and  God  The  Son :  this,  as  it  seems 
to  me,  is  objectionable  language.  For  I  know  not  how 
the  adjective  *  equal'  can  be  applied  to  them,  without  ma- 
king Three  Supreme  Gods*  But  if  it  can;  and  it  is  true 
that  they  are '  equal :'  it  cannot  be  pretended  that  the  term 
'  equal,'  is  once  applied  to  them  in  the  bible ;  either  by 
God  himself,  or  by  any  other  speaker. 

That  there  are  sundry  passages  in  the  bible,  in  which, 

God  is  called  The  Holy  Ghost ;  is  perfectly  clear.     And 

A  2 


210  APPENDIX. 

this  God  is  the  Divinity  of  Christ.  And  in  sundry  passa- 
ges, he  repels  the  thought,  that  any  other  person  is  his 
equal. 

[G.] 

THE    COVENANT    OF  REDEMPTION,  AS    SET  FORTH  BY  GOOD 

MR.  FLAVEL. 

' 1.  Consider  the  persons  transacting.  These  were  God 
the  Father,  and  God  the  Son. 

'  2.  Consider  the  business  transacted  between  them : 
the  Redemption  of  all  God's  elect. 

'  3.  Consider  the  quality  of  the  transaction.  It  was  by 
mutual  stipulation. 

1  4.  Consider  the  Articles  to  which  they  both  agree. 
God  the  Father  promiseth  to  invest  God  the  Son  with  a 
three  fold  office  :  to  make  him  a  priest,  a  prophet,  a  king  : 
that  he  will  assist  and  strengthen  him :  that  he  will  crown 
his  work  with  success :  and  reward  him  with  great  exalta- 
tion. God  the  Son  stipulates  that  he  will  divest  himself 
of  his  glory,  and  not  refuse  any  the  hardest  sufferings  it 
should  please  the  Father  to  inflict  upon  him. 

'  5.  These  articles  were  by  both  parties  performed  pre- 
cisely and  punctually. 

1 6.  This  compact  between  God  the  Father  and  God  the 
Son,  bears  date  from  ETERNITY.' 

This  is  still  orthodox.     It  is  still  set  forth  by  common 
preachers.    The  more  intelligent  preachers  would  them-- 
selves  think  it  might  need  qualifying.    But  they  let  it  pass. 
To  explain,  is  not  profitable,  while  dealing  in  mysteries. 

A  man  who  deals'in  ideas  as  well  as  words,  with  the  bi- 
ble before  him,  can  say,  as  Watts  says :  .'  If  we  conceive 
of  i  he  human  soul  of  Christ,  in  its  pre-existent  state,  as 


APPENDIX.  211 

*  the  first  born  of  every  creature* — Col.  i.  18  :  as  '  the  be- 
ginning of  the  creation  of  God' — Rev.  iii.  14:  '  in  the  bo- 
som of  the  Father' — John  i.  18:  then,  here  are  proper 
subjects  for  this  covenant,  before  the  foundation  of  the 
world.  And  a  glorious  covenant  it  was  between  God  the 
Father  and  his  Son,  respecting  the  salvation  of  ruined  man. 
The  blessed  soul  of  the  Son  was  immediately  united  to 
the  Father:  and  the  Father  might  part  with  it  out  of  his 
bosom:  i.  e.  divest  it  of  joys  and.  glory,  with  its  own  con- 
sent, without  a  dissolution  of  the  union.  God  might 
prepare  a  body  for  it,  and  send  it  to  dwell  in  flesh  and  blood. 
The  Father  might  subject  the  blessed  soul  of  Christ  incar- 
nate to  pains  and  anguish  :  and  afterward  give  it  a  high 
exaltation  ;  not  only  to  the  glory  which  he  had  with  the  Fa- 
ther before  the  world  was,  but  to  surpassing  joys  in  his  glo- 
rified body,  as  a  reward  of  his  sufferings.  And  scripture 
teacheth  this. — Phil.  ii.  9.' 

'  And  this  Son  accepted  the  terms  of  this  covenant. 
'  Lo,  I  come,'  &,c. — Ps.  xl.  '  He  came  forth  from  the  Fa- 
ther.'— John  xvi.  28.  He  laid  aside  '  the  form  of  God ;' 
'  the  glory  which  he  had  with  the  Father  before  the  world 
was.' — John,  xvii.  5.  And  though  '  he  was  rich,  yet  for 
our  sake  he  became  poor ;'  and  took  '  the  form  of  a  ser- 
vant;' and  '  made  himself  of  no  reputation.' — II.  Cor. 
viii.  9.' 

c  And  thus  the  Father  and  Son  manifest  their  transcen- 
dant  love  to  poor  rebel  sinners  in  this  early  covenant. 
And  this  is  the  foundation  of  all  that  was  ever  done  for  the 
salvation  of  men.  Everything  coincides  admirably  with 
the  expressions  of  scripture  on  this  subject.  And  we  need 
not  strain  the  words  of  scripture.  It  is  made  so  plain, 
that  he  may  run  that  readeth.  And  private  Christians  may 
understand  the  early  foundation  of  their  hopes.' — p.  453. 


212  APPENDIX. 

Thus  it  was  the  Man,  gloriously  related  to  God  :  and 
not  the  Eternal  God  the  second  person  in  the  essence  ; 
which  was  '  born  of  a  woman ;'  came  '  under  the  law,'  and 
was  *  made  a  curse  for  us'  by  hanging  on  a  tree. — Gal.  iii. 
and  iv.  It  was  the  Man,  raised  from  the  dead, '  who  is 
gone  into  heaven ;  and  is  on  the  right  hand  of  God ;  angels, 
and  authorities,  and  powers  being  made  subject  to  him.' — 
I.  Pet.  iii.  22. 

An  uncreated  but  begotten  Son,  equal  with  the  Father : 
a  Son  who  knew  the  day  of  judgment;  and  could  of  him- 
self do  all  things ;  and  could  learn  no  obedience  by  the 
things  which  he  suffered :  God  of  God  ;  light  of  light ;  ve- 
ry God  of  very  God,  crucified  under  Pontius  Pilate ;  is 
unknown  to  the  bible.  And  as  a  mystery,  it  equals  any 
of  the  arcana  of  popery  and  paganism. 

[H.] 

When  we  speak  of  two  distinct  natures  united  in  one 
person,  we  use  person,  not  literally,  but  analogically.  Were 
I  asked,  whether  I  can  explain  in  what  analogical  sense 
they  are  one  person  ?  I  would  answer,  certainly  I  can. 
Otherwise,  I  too,  am  in  the  fault  of  using  language  which 
means  only  Ab-ra-ca-da-bra  5  which  I  disapprove  in  oth- 
ers. Professor  Stewart  indeed  says,  '  I  admit  that  it  is  an 
apparent  inconsistency  in  the  use  of  language :  and  I  can- 
not but  wish  it  had  not  been  originally  adopted.' — p.  55. 
Still,  I  think,  it  is  not  like  4  three  equal  persons  in  God,* 
which  admits  no  explanation  ;  verbal  personages  which 
mean  nothing. 

The  Professor  justly  remarks,  '  We  see  the  attributes 
of  human  nature  in  such  intimate  conjunction  with  those 
of  the  divine,  that  we  cannot  separate  the  agents.  We  do 
not  know  the  manner  in  which  the  union  is  effected  or 


APPENDIX.  213 

continued.  We  therefore  speak  of  one  person ;  i.  e.  one 
agent.'  This,  in  general  terms,  expresses  the  amount  of 
what  we  mean. 

*  One  person  in  the  sense  in  which  each  of  us  is  one, 
Christ  could  not  be.  God  cannot  divest  himself  of  his  es- 
sential perfections  :  i.  e.  he  is  immutably  perfect.  Nor 
could  the  human. nature  of  Christ  have  continued  human 
nature,  if  it  had  ceased  to  be  subject  of  the  infirmities  and 
affections  of  this  nature,  while  he  dwelt  among  men.  In 
whatever  way  the  union  of  the  two  natures  was  effected, 
it  neither  destroyed  nor  essentially  changed  either  the  di- 
vine or  human  nature.' — p.  53. 

Dr.  Watts  says,  '  The  doctrine  of  unions  is  one  of  un- 
searchable difficulties  in  philosophy.  Our  understandings 
are  nonplussed  when  we  consider  the  union  of  the  parts 
of  matter  :  much  more  when  we  think  of  the  union  of 
matter  and  mind  in  every  human  person.  But  when  we 
attempt  to  conceive  of  the  most  perfect  union  into  which 
the  blessed  God  may  assume  a  creature  and  join  it  to  him- 
self, our  thoughts  are  overwhelmed.  The  mode  is  un- 
searchable.' 

Now  then,  notwithstanding  the  unknowable  mysteries 
connected  with  the  facts  that  the  parts  of  matter  are  uni- 
ted :  that  soul  and  body  are  united  :  that  God  and  man  are 
united  :  yet  each  of  these  facts  is  intelligible.  In  the  lan- 
guage ot  the  civil  law,  husband  and  wife  are  one  :  and  in 
the  language  of  Christ,  they  are  one  flesh :  and  in  the  lan- 
guage of  Paul,  *  the  head  of  the  woman  is  the  man  :  and 
the  head  of  Christ  is  God.' 

We  do  not  speak  without  ideas  when  we  say,  the  infi- 
nite uncreated  nature,  and  a  finite  created  nature,  are  uni- 
ted as  one  complex  agent.  They  are  *  one  person'  in  a 
sense  akin  to  the  literal  sense  :  resembling  the  literal  sense. 


214  APPENDIX. 

They  appear  and  speak  and  act,  united  as  one.  From  the 
same  mouth  issue  words,  which  suggest  as  concomitant, 
Divinity  and  Humanity.  When  God  and  Man  conjoined, 
speaking  through  the  same  lips,  uses  the  personal  pronoun 
1  :  here  is  something  analogous  to  a  literal  person.  And 
this  mode  of  speaking  is  common  in  the  old  testament  and 
the  new.  Judges  ii.  1 — '  And  an  ANQEL  of  the  LORD 
came  up  from  Gilgal  to  Bochim,  and  said  :  I  made  you  go 
up  out  of  Egypt,  and  brought  you  into  this  land  which  I 
sware  unto  your  fathers.  And  1  said,  Ye  shall  make  no 
league  with  the  inhabitants  :  ye  shall  break  down  their 
aitars.  Why  have  ye  not  obeyed  my  voice?' 

Who  is  the  speaker  using  the  personal  pronoun 'I?' 
'An  ANGEL.'  The  pre-existent  soul  of  Christ.  '  My  name 
is  in  him,'  said  Jehovah.  God,  and  the  '  Angel  of  his  pres- 
ence,' speak  as  one  literal  person  speaks,  saying,  '  I  made 
you  go  up  out  of  Egypt.'  * 

So  of  the  pronoun  He.  *  And  Jehovah,  whom  ye  seek, 
shall  suddenly  come  to  his  temple  ;  even  the  Messenger  of 
the  covenant  whom  ye  delight  in :  behold,  HE  shall  come.' 
— Mai.  iii.  1. 

The  co-operation  of '  Jehovah'  and  *  the  Messenger'  is 
such  that  they  appear  to  us  to  act  as  one.  '  The  Father 
worketh  and  J  work  :'  yet  the  effect  produced  is  one.  Je- 
hovah is  Judge.  The  Man  is  Judge  :  for  every  eye  shall 
see  him  as  Judge.  This  does  not  mislead  us.  For  we 
understand  that  '  God  will  judge  the  world  in  righteous- 
ness by  that  man  whom  he  hath  ordained.'  Who  will 
raise  the  dead  ?  God  will.  '  I,  said  the  man  Jesus,  will 
raise  him  up  at  the  last  day.'  We  are  not  misled.  '  He 
that  raised  up  the  Lord  Jesus,  will  raise  up  us  also  by  Je- 
sus.'— II.  Cor.  iv.  14.  The  Archangel*  co-existing  and 

*  The  bible  knows  no  Archangel  but  the  created  man  Jesus. 


APPENDIX.  2  1  5 

co-acting  with  God,  having  the  trump  *of  God,  will  pro- 
claim with  effect,  Arise  ye  dead,  and  come  to  judgment. 
This  sounds  like  *  God  manifest  in  the  flesh.' 

Who  was  the  speaker  who  in  addressing  the  leper,  said, 
*  I  will ;  be  thou  clean  V  Clearly  the  Man  Jesus.  Other- 
wise the  hearers  were  deceived.  And  clearly  the  Father 
who  dwelt  in  him,  spake  with  him,  and  efficiently  impart- 
ed the  healing.  God  speaks  through  the  mouth  of  the 
man  :  makes  the  man  his  organ  of  speech  :  and  therefore 
calls  the  man  his  Logos  Word.  In  the  same  sense,  God 
created  all  things.  And  the  Logos  created  all  things, 
'  God  created  all  things  by  Jesus  Christ.' — Eph.  iii.  9* 
The  Logos  was  the  speaker  wrho  said,  '  Let  there  be  light.' 
'  Let  us  make  man.'  Yet  he  notifies  us, '  The  words  that 
I  speak,  I  speak  not  of  myself.  The  Father  that  dwelleth 
in  me,  he  doeth  the  works.' 

He  who  is  Man,  is  our  Intercessor.  Saints  pray  sub- 
missively for  undeserved  favors.  And  God  is  moved  to 
acts  of  mercy.  Our  Intercessor  says, '  I  will  that  they  be 
with  me  :'  that  the  spirit  be  poured  out  at  Jerusalem  :  that 
the  dead  be  raised  :  that  the  world  be  burned.  And  when 
he  speaks ;  Omnipotence  effectuates.  His  will  and  the 
effect  are  as  connected,  as  a  literal  person's  will  and  the 
actions  of  his  limbs. 

Pure  Divinity  is  not  changed  into  Man.  Man  is  not 
changed  into  Divinity.  The  Man  Jesus  is  *  the  image  of 
the  invisible  God  :'  speaks  forth  his  wisdom,  his  will,  his 
excellent  greatness  :  is  '  with  God :'  is  *  in  him,  and  he  in 
him.'  They  will,  and  speak,  and  act  together.  There  is 
a  declared  union  ;  and  an  apparent  union.  And  this  we  call 
a  personal  union ;  because,  speaking  and  acting  in  unison, 
they  bear  a  striking  analogy  to  one  literal  acting  person. 
This  is  what  I  mean.  And  if  this  be  understood  :  and  it 


216  APPENDIX 

still  be  objected  that  this  is  not  well  expressed  by  the 
words  '  personal  union,'  and  '  one  person :'  I  agree  at  once 
to  surrender  the  words.  I  only  say  that  if  I  use  them,! 
am  responsible  for  an  explanation  of  my  meaning. 

The  bible  every  where  presents  the  Son  as  revealing 
the  Father.  The  reader  to  whom  the  bible  is  familiar,  no 
sooner  thinks  of  the  man  Jesus  ;  than  God  presents  himself 
to  view.  Their  union  is  the  most  perfect  revealed  to  us  -y 
and  is  made  the  pattern  of  that  union  among  saints  j  and 
between  saints  and  God ;  in  which  they  will  be  blessed  for- 
ever. '  That  they  all  may  be  one  ;  as  thou,  Father,  art 
in  me  j  and  I  in  thee.' 

Two  distinct  natures :  ('  thou  in  me  and  I  in  thee :')  are 
concomitant  in  their  being ;  and  concurrent  in  action. 
We  see  them  so  inseparably,  that  we  worship  them  togeth- 
er. Each  of  them  is  in  the  bible  called  God ;  although  the 
one  is  infinite,  the  other  finite.  The  one  is  Jehovah  on  the 
throne :  the  other  the  Lamb  that  was  slain.  Heaven's 
hosts  praise  and  bless  them  together  :  their  supreme  love 
and  worship  extending  to  Supreme  Divinity. 

Derivative  characters  when  ascribed  to  Supreme  Di- 
vinity, degrade  Div  inity.  All  men,  and  angels,  and  heav- 
en's hosts  are  under  him,  below  him,  beneath  him,  subject 
to  him,  dependent  on  him.  He  who  but  wills  to  rise  to5 
his  exalted  station,  presently  finds  himself  borne  down  by 
a  hand  which  nothing  can  withstand.  Yet  so  is  his  will, 
that  one  in  our  own  nature  is  received  into  union  with  this 
peerless  superior :  and  has  authority  and  rule  and  judg- 
ment and  qualifications  committed  to  him  :  such  as  can 
symbolize  with  nothing  else.  For  '  to  which  of  the  angels 
said  he  at  any  time,  Thou  art  my  Son  ?  Sit  on  my  right 
hand  V  •  Of  whom  else  has  he  said,  '  Worship  him  all  ye 
Gods  V  '  To  him  every  knee  shall  bow  V  And,  *  He  shall 


217 

Stand  and  rule  in  the  strength  of  Jehovah,  in  the  majesty 
of  the  name  of  Jehovah  his  God  I9  And  who  of  creatures 
besides,  could  say, '  All  power  is  given  unto  me  in  heaven 
and  in  earth  ?'  Yet  were  all  these  things  said  of  him  that 
'  died,  and  rose,  and  revived.' 

The  two  natures  presenting  themselves  to  our  view  in 
conjunction ;  we  view  them  as  one  complex  object,  having 
the  characters  and  titles  of  Divinity :  and  also  inferior 
characters  and  titles ;  such  as  Son  begotten,  child  born, 
messenger,  man,  anointed,  priest,  prophet,  king  on  my 
right  hand,  and  Logos  the  word  of  God.  Not  one  of 
these  last  are  titles  of  pure  divinity.  Even  Son,  and  Lo- 
gos Word  are  not  I  mean  when  Logos  is  used  for  a  per- 
cipient agent. 

This  being  understood,  we  can  clear  our  theological 
path  from  much  mystery  and  confusion.  We  can  account 
for  and  in  part  reconcile  the  seemingly  inconsistent  ex- 
pressions of  Philo  and  other  ancient  Jews;  and  of  the  pri- 
mitive Christians  before  the  trinity  of  equal  persons  was 
invented'^  And  What  is  better,  we  can  understand  the  bible. 

Is  not  this  complex  being  (God-Man)  a  proper  subject 
to  receive  either  the  divine  of  inferior  ascriptions  given  to 
Christ  in  the  bible  ?  He  was  the  '  Jehovah  whom  ye  seek, 
even  the  Messenger  of  the  covenant  whom  ye  delight  in.' 
"Mai.  iii.  1 .  He  was  the  '  Jehovah  who  led  Israel  through 
the  red  sea  in  the  pillar  of  a  cloud  and  fire,'  and  the  *  Christ 
Whom  they  tempted  in  the  wilderness  :'  the  '  child  born, 
and  the  everlasting  Father  :'  the  « God  that  fed  me  all  my 
life  long,  and  the  angel  that  redeemed  me  from  all  evil.' 
Not  one  of  these  is  literal  individuality.  Nor  are  husband 
and  wife  literally  one.  God  and  Man  united  are  not  lite- 
rally one  person :  but  figuratively  one  ;  one  in  a  sense  re* 

sembling  a  literal  person.  <fr. ' 

B  2 


218  APPENDIX. 

This  explains  Gen.  xxxii.  and  Hosea  xii.  '  Jacob  was 
left  alone  :  and  there  wrestled  a  man  with  him  until  the 
breaking  of  the  day.  And  Jacob  called  the  place  Peniel 
(face  or  vision  of  God.)  For  I  have  seen  God  face  to  face.' 
This  shows  that  Christ's  pre-existent  soul  assumed,  for  the 
occasion,  a  human  body  :  as  he  often  did  from  the  begin- 
ning. Hosea  calls  this  Man  an  Angel  or  Messenger. 
*  Jacob  took  his  brother  by  the  heel  in  the  womb,  and  had 
power  with  God  :  yea,  he  had  power  with  the  Angel  and 
prevailed :  he  wept  and  made  supplication  unto  him  :  he 
found  him  in  Bethel,  and  there  he  spake  with  us ;  even 
the  Lord  God  of  hosts  :  Jehovah  is  his  memorial.' 

Here  is  the  Man  ;  who  is  Angel  or  Sent :  who  ascends 
to  heaven,  and  descends :  the  visible  and  tangible  actor  : 
the  Logos  or  speaker.  But  with  him  and  in  him  is  *  the 
Lord  God  of  hosts.'  They  are  discovered  conjointly. 
Literally  they  were  two,  God  and  Man.  Analogically 
they  were  one. 

But  if  any  one  will  say  that  in  these  passages, « Man' 
and '  Angel'  and  '  Lord  God  of  hosts,'  are  all  Divipity ;  be- 
ing two  or  three  of  the  persons  in  the  blessed  trinity  deal- 
ing with  Jacob :  and  having  said  this,  flee  from  the  re- 
proofs of  conscience  to  the  word  '  Mystery :'  what  can  we 
do  ?  He  may  say  that  mind  is  mud ;  and  that  this  is  a 
Mystery.  Revelation  is  degraded  to  trifling  riddles ,  and 
language  loses  its  relation  to  ideas. 

Mr.  Baxter  says,  *  Some  of  the  writers  of  the  primitive 
ages  seem  to  think  there  were  two  natures  in  Christ  before 
his  incarnation :  the  first  divine ;  the  second,  a  super-an- 
gelic created  nature,  first  tyorn  of  creatures,  ministering 
to  God.'  This  first  born  of  creatures  was  the  soul  of 
Christ  in  *  the  glory  which  he  had  with  the  Father  before 
the  world  was.'  He  walked  in  Eden  and  conversed  with 


APPENDIX. 


219 


Adam :  sat  with  Abraham  under  an  oak :  '  talked  with 
Moses  mouth  to  mouth  :'  walked  unhurt  with  Shadrach, 
Meshach  and  Abed-nego  in  the  burning  fiery  furnace. 
And  even  Nebuchadnezzar  was  moved  to  say,  '"We  cast 
three  men  bound  into  the  midst  of  the  fire.  And,  lo,  I  see 
four  men  loose,  walking  in  the  midst  of  the  fire  :  and  the 
form  of  the  fourth  is  like  the  Son  of  God.' — Dan.  iii.  Who 
«an  doubt  but  the  three  saints  perceived  GOD  in  and  with 
their  Deliverer  with  whom  they  walked.  They  were  cast 
into  the  furnace  because  they  said, '  Be  it.  known  unto 
thee,  O  king,  that  we  will  not  worship  thy  Gods.'  And 
'  our  God  will  deliver  us  out  of  thy  hand,  O  king.' 

After  the  resurrection  of  Jesus,  he  said  to  unbelieving 
Thomas, '  Reach  hither  thy  finger,  and  behold  my  hands : 
and  reach  hither  thy  hand,  and  thrust  it  into  my  side.  And 
Thomas  answered  and  said,  My  Lord  and  my  God.' — John 
xx. 

Thomas  did  not  believe  that  the  c  hands'  and  the  '  side,' 
with  the  impress  of  the  nails  and  spear,  were  the  invisible 
God :  nor  that  the  arisen  body  was  a  part  of  the  Godhead : 
nor  that  the  soul  now  returned  from  hades  and  re-united 
with  the  body,  was  God  Supreme. 

But  Thomas  unexpectedly  found  his  late  Master  trium- 
phant from  the  hands  of  men ;  from  the  cross,  the  nails, 
and  the  spear ;  triumphant  over  death  and  the  grave. 
The  conviction  was  irresistible  that  the  man  Jesus  bore  a 
relation  to  God  the  Father  more  surprising  than  the  dis- 
ciple had  before  imagined.  He  may  have  been  impressed 
with  the  same  conviction  of  his  union  with  Divinity,  which 
Moses  and  the  elders  had,  when  seeing  him  on  the  mount, 
*  they  saw  the  God  of  Israel :'  which  the  three  Jews  had, 
when  they  walked  with  him  in  the  flames  of  the  furnace  : 
which  John  had,  when  he  saw  him  on  Patmos :  and  which 


220  APPENDIX, 

all  men  will  have,  when  he  shall  come  in  the  glory  of 'his 
Father,  with  his  holy  angels,  to  judge  the  world. 

If  the  address  of  Thomas, « My  Lord,  and  my  God,'  was 
made  both  to  the  sufferer  now  triumphant  and  to  the  Di- 
vinity whom  he  perceived  to  dwell  in  him  :  then  his  faith 
was  such  as  Jesus  enjoined  on  Philip :  and  such  as  the 
scriptures,  now  complete,  teach  all  Christians  to  imitate. 
He  addressed  God  and  Man  in  one  view  ;  one  analogical 
(not  literal)  person.  In  the  correct  and  intelligible  lan- 
guage of  the  .learned  Professor,  he  *  saw  the  attributes  of 
human  nature  in  such  intimate  conjunction  with  those  of 
the  divine,  that  he  could  not  separate  the  agents.'  He 
therefore  addressed  them  as  'one  person;  i.  e.  one 
agent.' 

What  connection  the  man  Jesus  had  with  a  second  per- 
son in  the  Godhead,  the  bible  saith  not.  They  who  would 
ascertain,  must  consult  the  creeds  of  men. 

'In  the  avowed  declarations  of  the  Athanasian  trinitari- 
ans,  Christ  (the  second  person)  derived  his  existence  and 
Godhead,  his  power  and  glory,  from  the  Father.  Now 
derivation  diminishes  the  lustre  of  the  Divinity  of  Christ.' 

'  The  human  nature  of  Christ,  in  my  explanation,  is  al- 
so gloriously  exalted  above  the  idea  of  a  human  soul  which 
began  its  existence  when  Jesus  was  born  of  Mary.  The 
human  soul  of  Christ  is  a  sublime  spirit ;  superior  to  an- 
gels. He  was  the  first  born  of  creatures  :  possessed  of 
such  capacious  powers  as,  by  virtue  of  the  indwelling  God- 
head, might  be  employed  in  the  wondrous  transactions  of 
creation  and  providence.  To  what  a  superior  height  this 
doctrine  advances  the  whole  person  of  Christ,  as  God  and 
Man  !  Nor  let  those  who  love  our  Lord  Jesus  Christ  in 
sincerity,  be  afraid  to  hear  of  his  various  glories.' — "Watts , 
p.  328. 


APPENDIX.  22 1 

Before  his  crucifixion,  he  said  to  his  divine  Father, 
'  Thou  has  given  him  (the  Son)  power  over  all  flesh/ — 
John,  xvii.  2.  After  his  resurrection,  he  said, '  All  power 
is  given  unto  me  in  heaven  and  earth.'  In  swaying  this 
power,  the  Man  is  the  visible  Actor.  We,  however,  in- 
stantly recognise  the  indwelling  God.  The  perfect  image 
presents  to  the  mind  the  divine  Original.  Hence  Christ 
says,  *  He  that  hath  seen  me,  hath  seen  the  Father.'  So 
when  Moses  and  the  seventy  elders  saw  him  on  the  mount, 
it  is  said,  '  They  saw  the  God  of  Israel.  And  there  was 
under  his  feet  a  paved  work  of  a  sapphire  $tone.  And  up- 
on the  nobles  of  Israel  he  laid  not  his  hand.  Also  they 
saw  God ;  and  did  eat  and  drink.' — Exod.  xxiv. 

Jacob  wrestled  with  the  '  man  ;'  *  the  angel :'  and  it  is 
said,  *  He  saw  God  face  to  face.' 

Isaiah  saw  the  LORD  sitting  upon  a  throne,  high  and 
lifted  up. — Isa.  vi.  John  however  says  that  Isaiah  saw 
the  Christ  who  wrought  so  many  miracles  in  Judea. 

Stephen  saw  the  glory,  i.  e.  the  effulgence  in  which  the 
Man  is  shrouded :  and  God  who  is  *  with  him'  and  *  in 
him.' 

They  all  saw  God,  as  John  saw  him  on  Patmos. — Rev.  1. 
He  saw  the  Man  in  his  ancient  'form  of  God.'  He  saw 
him  *  clothed  with  a  garment  down  to  the  foot ;  and  girt 
about  the  paps  with  a  golden  girdle.  His  head  and  his 
hairs  were  white  like  wool :  and  his  eyes  as  a  flame  of  fire  : 
and  his  feet  like  unto  fine  brass,  as  it  they  burned  in  a  fur- 
nace. And  his  voice  was  as  the  sound  of  many  waters. 
And  he  had  in  his  right  hand  seven  stars.  And  out  of  his 
mouth  went  a  sharp  two  edged  sword.  And  his  counte- 
nance was  as  the  sun  when  he  shineth  in  his  strength.' 
Awfully  splendid  !  John  says,  *  When  I  saw  him,  I  fell  at 
his  feet  as  dead.'  Still  he  saw  the  Man.  For,  *  He  laid 


222  APPENDIX. 

his  right  hand  upon  me,  saying,  Fear  not :  I  am  he  that 
liveth,  and  was  DEAD  :  and  behold,  I  am  alive  forevermore, 
Amen  ;  and  have  the  keys  of  hell  and  death.'  I  , 

With  GOD  he  is  worshipped  by  '  ten  thousand  times  ten 
thousand,  and  thousands  of  thousands.' — Rev.  v.  '  Every 
knee  shall  bow,  and  every  tongue  confess  that  he  is  Lord, 
to  the  glory  of  God  the  Father.'— Phil.  ii.  11.  All  re- 
dounds to  the  glory  of  God.  Divinity  is  the  ultimate  ob- 
ject of  all  :  the  only  ground  of  all. 

If  these  views  are  thought  too  highly  to  exalt  the  cre- 
ated Man  Christ  Jesus  ;  even  the  Son  who  'was  wound- 
ed for  our  transgressions :'  and  who  *  was  dead :'  if  it  be 
thought  that  since  the  sufferer  was  worshipped,  there 
must  have  been  a  higher  sufferer  than  the  Man  :  let  him 
who  thinks  so,  furnish  a  substitute.  In  vain  will  a  suppo- 
sed uncreated  Son  in  the  essence  of  God,  united  to  the 
Man  Jesus,  be  substituted.  That  supposed  Son  and  Sec- 
ond Person,  is  not  that  Sufferer  '  by  whose  stripes  we  are 
healed.'  That  was  not '  the  Son  who  learned  obedience 
by  the  things  which  he  suffered.'  Nor  did  that  infinite 
Son  humble  himself  to  the  death  of  the  cross.  Nor  did 
his  Father  exalt  him  from  such  abasement.  Nor  was  he 
'  the  Lamb  that  was  slain.'  Nor  do  we  owe  him  any 
thanks  or  doxology  for  any  suffering  on  our  account.  Trin- 
itarians shift  their  position  j  step  backward  and  forward, 
rather  than  admit  that  their  second  person  suffered. 

When  the  trinitarian  •  has  told  us  what  duty  we  owe  to 
that  infinite  Son  who  is  immutably  blessed  :  (of  him,  the 
bible  says  nothing  :)  and  also  what  duty  we  owe  to  other 
two  infinite  and  blessed  persons  :  (of  them  the  bible  says 
nothing :)  let  him  then  point  out,  and  from  the  scriptures 
too,  what  thanks  or  worship  we  owe  to  the  Son  of  man 
who  was  the  suffering  victim  whom  God  so  '  highly  exalt- 


APPfiNDIX.  £23 

ed.'  And  if  what  he  offers,  better  accords  with  the  first 
command  in  the  decalogue  ;  and  also  with  the  numerous 
passages  in  which  his  exaltation  to  God's  throne  and  wor- 
ship is  set  forth  :  we  will  thankfully  accept  such  substitute, 
It  equally  concerns  the  trinitarian  and  the  Unitarian  fairly 
to  meet  this  subject.  Yet  it  is  by.trinitarians,  so  far  as  I 
am  informed, '  rendered  obscure;  and  not  only  obscure, 
but  unintelligible ;  and  not  only  unintelligible  ;  but  utterly 
lost  in  the  strangeness  of  the  phraseology.'  We  are  con- 
fidently asked,  *  What  creature  would  dare  associate  him- 
self with  God  in  such  an  act  of  authority  ?  and  thus  pre- 
sume to  ascend  the  throne  of  his  Maker  T — Dwight.  So 
he  is  reduced  from  the  rank  in  which  John  saw  him,  when 
he  '  fell  at  his  feet  as  dead :'  and  heard  the  doxologies, 
which  principalities  ascribe  to  him,  associated  with  the 
Father  on  the  throne.  Till  better  informed,  I  must  con- 
tinue to  say,  *  Blessing  and  honor  and  glory  be  unto  him 
that  sittethon  the  throne  •,  and  unto  the  Lamb  that  was 
slain.' 

.        [I.]    i- *:'-,-•,    ;       • 

Paul  said,  '  Though  we,  or  an  angel  from  heaven,  preach 
any  other  gospel  unto  you,  let  him  be  accursed.' — Gal.  i.  9. 
Paul  knew  it  was  impossible  an  angel  from  heaven  should 
do  this.  And  with  this  impossible  supposition,  he  well 
illustrated  the  necessity  of  adhering  to  the  gospel  as  de- 
livered by  Christ ;  regardless  of  the  creeds  and  traditions 
of  men. 

Of  the  Father  the  first  person  in  the  trinity  ;  I  ask  the 
honest  trinitarian,  Is  he  a  person  of  infinite  natural  and  mo- 
ral perfections  1  Without  guile,  he  says,  Yes. 

Of  the  Eternal  Son,  the  second  person ;  Is  he  a  person 
of  infinite  perfections  1  Yes. 


224  APPENDll. 

Of  the  Holy  Ghost,  the  third  person  j  Is  he  a  person  of 
infinite  perfections  1  Yes.  The  three  sacred  persons  are 
equal  in  power  and  glorious  perfections. 

If  the  third  of  these  persons  were  subtracted  from  the 
sacred  three ;  would  all  the  Godhead  remaininthe  two  first? 
That,  says  he,  is  impossible. 

Agreed.  We  only  propound  an  impossible  supposition. 
In  mathematical  science,  the  whole  is  greater  than  a  part. 
We  do  not  believe  the  bible  and  Euclid  disagree.  Turtul- 
lian  against  Praxeas  maintained,  '  The  Father  is  the  whole 
substance  ;  and  the  Son  &  portion  of  the  whole.' 

The  bible  teaches  the  Divinity  of  Christ  in  a  three  fold 
higher  sense,  than  those  who  only  extract  the  second  per- 
son from  three  persons  ;  and  contemplate  this  second  per- 
son as  united  to  the  Humanity. 

To  avoid  this  conclusion,  it  is  said,  The  Son  is  equal  to 
himself  and  the  Father  both.  And  adding  the  other  per- 
son, The  Son  is  equal  to  the  Father,  Son,  and  Holy  Ghost : 
equal  to  the  whole  Godhead  ;  and  so  he  is  absolutely  Jeho- 
vah. Hence  says  the  trinitarian,  I  believe  in  the  Divinity 
of  Christ  in  as  unqualified  a  manner  as  you  do. 

Be  it  even  so.  We  are  then  inclined  to  think  the  whole 
arrangement  into  persons,  loses  its  importance.  *  If  the 
existence  and  attributes  which  constitute  one  person,  be 
not  increased  by  the  addition  of  two  other  persons  j  the 
two  additional  persons  must  be  nihilities.' 

Professor  Stewart  apologizes  for  the  language  which 
seems  so  sorrowfully  misleading.  '  We  profess  to  use 
the  word  person  merely  from  the  poverty  of  language :  to 
designate  a  real  distinction  in  the  Godhead  :  not  indepen- 
dent, conscious  beings,  possessing  separate  and  equal  es- 
sences and  perfections  ;  not  equal,  but  numerically  the  same. 
Is  there  any  more  difficulty  here,  than  when  you  say,  God 


APPENDIX.  225 

is  angry  with  the  wicked  every  day  ?  You  say,  this  is  in- 
tended to  describe  that  in  the  mind  of  the  Deity,  or  in  his 
actions,  which  corresponds  in  some  respect  to  anger  in 
;men.  We  speak  of  person  in  the  Godhead  to  express  that 
which  in  some  respect  corresponds  to  persons  as  applied 
to  men ;  i.  e.  some  distinction.  Why  should  we  be  obliged 
so  often  to  explain  ourselves  on  this  point  V — p.  34  and  20. 
On  which  we  remark  : 

1,  *  The  poverty  of  language'  is  far  less  than  the  poverty 
of  ideas  to  be  expressed.     If  the  bible  has  given  us  clear 
ideas  of  persons,  or  distinctions  in  God-,  it  has  probably 
furnished  appropriate  words  in  which  we  can  express  the 
ideas.     If  the  sacred  writers  have  expressed  the  ideas  with 
much  circumlocution  ;  yet  actually  expressed  them  ;  so  as 
to  have  conveyed  the  ideas  to  our  minds;  it  is  incredible 
that  we  have  yet  in  our  improved  language,  no  words  ac- 
curately expressive  of  the  ideas. 

If  it  be  really  revealed  that  there  are  persons,  or  philo- 
sophical distinctions  in  God ;  and  that  their  number  is 
three  ;  and  neither  more  nor  less  than  three  :  and  that  we 
have  no  means  of  knowing  what  they  are  :  useless  as  this 
unintelligible  information  would  seem  to  my  reason  ;  I  still 
would  bow  submissive.  After  all,  we  have  on  this  subject 
an  inundation  of  words ;  but  an  absolute  barrenness  of  ideas. 

2.  '  We  profess  to  use  the  word  person  to  designate 

not  conscious  beings,  possessing  equal  essences  and 

perfections'   -The  Professor  in  this  extract  rejects  persons 
of  equal  perfections.     He  departs  from  the  professions  made 
in  probably  every  orthodox  church  in  the  land.     He  there- 
fore shuns  one  of  their  grand  absurdities.     They  profess  to 
believe  in  three  persons  possessing  equal  perfections :  not 
*  equal  essences  and  perfections  /  but  three  persons  with 

'  equal  perfections1  in  one  essence.     When  they  say, '  Three 

C  2 


226  APPENDIX. 

persons  equal  in  power  and  glory  ;'  they  mean  equal  in 
the  perfection  of  power,  and  in  all  other  divine  perfections. 
When  they  shall  adopt  the  language  of  the  Professor, 
they  will  not '  be  obliged  so  often  to  explain  themselves  on 
this  point.' 

3.  *  Is  there  any  more  difficulty  here,  than  when  you 
say,  '  God  is  angry  with  the  wicked  every  day,'  &,c.  ? 

If  the  two  cases  are  parallel  ;  we  shall  soon  be  able  to 
clear  away  both  absurdity  and  mystery.  For  we  can  in- 
telligibly show  what  that  is  in  the  mind  of  God,  and  in  his 
acts,  which  is  called  anger.  And  we  can,  with  clear  ideas, 
point  out  those  '  respects  in  which  it  corresponds  with  an- 
ger in  men.'  We  can  understandingly  describe  the  justice 
of  God  ;  or  his  universal  benevolence,  operating  against 
the  selfish  who  oppose  the  general  good.  And  we  can 
point  to  the  judgments  with  which  he  daily  smites  the 
earth.  As  injured  men  who  are  angry ;  resist,  and  inflict 

evils  on  their  assailants. 

i 

Now  if  we  can  understand  what  theologians  mean  by 
three  persons,  or  distinctions  in  God ;  and  if  we  can  point 
out  wherein  they  correspond  with  persons  among  men  : 
we  shall  be  in  the  region  of  ideas.  And  this  '  will  tend  to 
the  quieting  of  disputes.'  Let  him  who  feels  able  to  fur- 
nish the  ideas,  make  the  attempt.  The  problem  of  three 
equal  persons  in  one  essence  is  unknown  to  the  bible.  And 
it  has  hitherto  been  without  solution :  because  void  of 
meaning.  If  we  have  nothing  to  express,  the  fault  is  not 
in  our  language.  If  we  have  meaning,  we  can  express  it. 


APPENDIX.  227 

[K.] 

In  reviewing  '  the  scholastic  scheme  invented  by  subtle 
schoolmen,  derived  down  to  us  from  the  popish  church  ;' 
and  considering  that '  it  was  never  designed  to  convey  a 
clear  conception  to  the  minds  of  Christians  :'  we  flre  natu- 
rally asked,  Why  it  was  made  ? 

We  answer  by  asking  the  parallel  questions.  Why  do 
popish  priests  show  some  of  the  blood  of  Christ  in  a  phial  1 
or,  pieces  of  the  wood  of  the  cross  1  or,  relics  of  saints  with 
their  miraculous  qualities  ?  Why  were  ancient  magic,  and 
witchcraft,  and  evoking  spirits  from  the  earth,  and  exorcisms  ? 
Why  did  the  Ephesian  priests  tell  the  people  that  the  image 
which  they  had  fabricated,  'fell  down  from  Jupiter?9  These 
are  mysteries  only  while  we  forget  that  ignorance  is  cred- 
ulous ;  and  that  men  are  selfish.  Knowledge  has  been 
with  the  few :  and  the  more  so,  the  further  we  go  back  in- 
to antiquity.  And  knowledge,  without  holiness,  or  recti- 
tude, is  crafty. 

Men  are  fond  of  the  marvellous.  Nonentities  assume 
consequence,  by  pretences  of  occult  powers.  They  ac- 
quire a  local  habitation,  and  a  name.  Magical  words  and 
gesticulations  ;  the  wand  of  the  necromancer ;  pomp,  and 
mystical  rites  j  are  means  by  which  the  few  have  ruled  the 
many ;  and  rendered  themselves  sacred  in  the  eyes  of  their 
retainers.  A  priesthood  which  is  selfish,  writh  an  impro- 
ved address,  easily  governs  the  minds  of  the  uninformed :  ea- 
sily confines  them  Avithin  its  own  sect  and  interest :  and  easi- 
ly imparts  to  them  a  due  abhorrence  of  those  without  their 
enclosure.  The  certain  advantages  are  reverence,  power, 
immunities,  revenues.  '  Verily  they  have  their  reward.' 

But  why,  we  may  be  asked,  should  any  of  the  mystical  cor- 
ruptions of  antiquity  continue  their  sway  into  our  improved 
times  ? 


228  APPENDIX. 

/ 

We  answer.  Just  as  the  ancient  dynasties  ol  kings, 
claiming  under  divine  right  and  immemorial  prescription. 
Just  as  negro  slavery  continues  in  families  professing  god- 
l^ness. 

And  wfiat  is  the  remedy  1 

Not  force :  but  the  press  :  civilization:  study  of  the  bi- 
ble :  the  broad  light  of  general  knowledge  diffusing  itself 
among  the  lower  classes :  and  not  one,  nor  all  of  these, 
unless  the  blessing  and  the  spirit  of  God  be  poured  upon 
us  abundantly  through  Jesus  Christ.  The  signs  of  the 
times  inspire  us  with  hope  that  '  the  night  is  far  spent  ; 
the  day  at  hand.'  Another  half  century  may  loosen  the 
yet  remaining  fetters,  forged  in  dark  ages  for  human 
minds.  Free  enquiry  ;  review  of  the  past ;  relief  from 
human  impositions  and  mysteries :  looking  to  the  future 
with  its  improvements  already  advancing  :  clear  ideas  of 
subjects  within  the  reach  of  our  understanding  :  the  spirit 
of  piety  and  of  God  :  these  combined  are  gradually  evolv- 
ing truths  and  blessings  for  the  coming  generations.  Min- 
isters of  rectitude,  disinterested  and  heaven  born,  are  co- 
workers  with  God  in  unfolding  those  truths  ;  and  widely 
spreading  those  blessings. 

We  are  pressed  for  money  with  which  to  evangelize  all 
the  world.  As  to  appropriate  means,  we  should  think 
Apostolical  ministers  are  the  real  desideratum.  When 
God's  converts  shall  be  the  '  great  company  that  shall  pub- 
lish the  word ;'  *  many  will  run  to  and  fro  ;  and  knowl- 
edge,' not  mysteries, '  shall  be  increased.'  Such  ministers 
will  move  with  zeal  in  the  sphere  of  peaceful,  unarmed,  un- 
earthly influence :.  presenting  the  truths  and  precepts  of 
the  inspired  word  :  the  spirit  of  Christ  beaming  forth  in 
their  lives,  as  in  the  primitive  times.  To  such,  bread  will 
not  be  wanting. 


APPENDIX.  529 

[L.] 

'  I  could  heartily  wish  that  the  word  person  had  never 
come  into  the  symbols  (creeds)  of  the  churches  :  because 
it  has  been  the  occasion  of  so  much  unnecessary  dispute 
and  difficulty.' — Stewart,  p.  34. 

1  You  may  perhaps  find  fault  with  us,  that  we  speak  of 
three  persons  in  the  Godhead,  where  there  is  but  one  na- 
ture ;  and  of  one  person  in  Christ  where  there  are  two  na- 
tures. I  admit  that  it  is  an  apparent  inconsistency  in 
the  use  of  language  :  and  cannot  but  wish  it  had  not  origi- 
nally been  adopted.' 

'  The  present  generation  of  trinitarians  do  not  feel  res- 
ponsible for  the  introduction  of  such  technical  terms,  in 
senses  so  diverse  from  the  common  ideas  attached  to  them. 
For  my  own  part,  I  have  no  attachment  to  them.  I  think 
them  injudiciously  chosen ;  and  heartily  wish  they  \vere 
by  general  consent  exploded.  They  serve  principally 
to  keep  up  the  form  of  words,  without  definite  ideas.' — 
p.  55. 

This  is  the  language  of  a  man  who  has  his  own  scheme 
of  trinity  :  who  adopts  the  protestant  maxim  that '  The  bi- 
ble is  the  only  rule  of  faith  and  practice :'  and  who  by  his 
honesty,  talents,  and  learning,  is  at  the  head  of  his  profes- 
sion. 

Admitting,  as  the  Professor  does,  that  *  three  persons  in 
the  Godhead,  where  there  is  but  one  nature,  is  an  appa- 
rent inconsistency  in  the  use  of  language :'  that '  such 
technical  terms  are  injudiciously  chosen:'  that '  they  serve 
principally  to  keep  up  a  form  of  words,  without  distinct 
ideas  :'  and  that  he  '  wishes  they  were  by  general  consent 
EXPLODED  :'  I  ask,  What  should  hinder  the  clergy,  by 
general  consent,  from  EXPLODING  them  ?  They  cannot 
much  longer  hinder  the  people  from  exploding  them.  An 

' 


230  APPENDIX. 

enlightened  people  will  sweep  them  away  with  the  detect- 
ed delusions,  and  rejected  follies  of  other  times. 

When  thirty  five  years  ago,  I  was  called  to  organize  a 
church  in  Cazenovia,  and  I  became  its  pastor;  I  was  aware 
of  the  solid  reasons  for  exploding  such  deluding  language. 
And  in  the  Confession  of  Faith  which  I  prepared,  and 
which  that  church  adopted  ;  no  such  language  was  used. 
During  my  ministry  there,  that  church  did  not  distribute 
the  Godhead  into  persons.  So  long,  that  church  was  like 
the  primitive  apostolical  churches,  individual,  independent, 
and  congregational. 

It  was  then  known  that  with  the  orthodox  article  in  our 
creed ;  such  a  man  as  Watts  could  not  honestly  join  our 
church :  nor  we  receive  him.  Because  of  his  superior 
light  and  grace  ;  he  must  stand  at  a  distance  from  us  :  and 
for  the  same  reason,  we  must  reject  him.  I  then  suppos- 
ed, and  still  suppose,  that  with  '  three  equal  persons'  in 
our  creed ;  we  must,  if  the  twelve  apostles  had  asked  ad- 
mission, have  rejected  them.  For  they  could  not  assent 
to  words,  which,  literally  understood,  contained  tritheism. 
And  if  we  had  set  up  the  common  pretense  that  we  did  not 
mean  literal  persons ;  they  could  not,  with  their  honesty, 
bow  assent  j  till  we  informed  them  what  we  did  mean.  And 
this  would  have  been  quite  impossible.  We  could  never 
have  satisfied  them  that  literal  and  figurative  persons 
*  jumbled  together,'  were  *  equal  in  power  and  glory.' 

In  the  impossible  case  supposed;  how  could  Professor 
Stewart  have  helped  us  out  of  our  difficulty  ?  He  must 
have  told  the  apostles,  as  he  has  honestly  told  us:  '  My 
mind  is  absolutely  unable  to  elicit  any  distinct  ideas  from 
any  of  the  definitions  of  person  in  the  Godhead  which  I 
have  ever  examined.' — p.  38.  No  honest  minister  on 
earth  could  have  furnished  any  aid.  An  honest  minister 


APPENDIX.  23 1 

would  by  no  means  tell  the  apostles,  that  it  was  a  very 
venerable  mystery ;  and  that  it  went  very  well  over  the 
heads  of  the  people.  Nor  could  a  minister  of  the  most 
finished  guile,  have  furnished  any  aid.  For  the  honest 
apostles  would  not  have  allowed  him  to  talk  them  out  of 
their  senses  ;  nor  to  have  smothered  up  the  subject  in  mys- 
tery. I  therefore  '  exploded'  such  language. 

Ministers  speaking  in  the  name  of  God  one  thing,  and 
meaning  another  j  speaking  of  three  persons,  and  not  mean- 
ing persons :  *  dissemble.'  They  are  like  those  dissem- 
blers whom  Paul  *  withstood  to  the  face  :'  because  '  they 
walked  not  uprightly,  according  to  the  truth  of  the  gos- 
pel.'—Gal.  ii. 

[M.] 

*  There  is  One  God  :  and  One  Mediator  between  God 
and  men,  the  Man  Christ  Jesus.' — I.  Tim.  ii.  5. 

If l  there  is  One  God'  only ;  then  there  are  not  three. 
If  there  is  '  One  Mediator'  only  ;  and  that  *  One'  is  *  the 
Man  Christ  Jesus :'  then,  besides  that '  Man,'  there  is  not 
another.  Yet  I  apprehend,  it  is  the  opinion  of  the  ortho- 
dox, that  the  Mediator  is  the  Second  Person  in  God  *  in  a 
diminished  condition ;'  rather  than  the  l  Man  Christ  Jesus.' 
Is  this  a  less  remove  from  the  text,  than  the  opinion  of  the 
catholics  that  their  saints  are  mediators?  and  that  the  bles- 
sed virgin  above  them  all,  is  Mediatrix  ?  To  her  they 
offer  prayers :  and  are  said  to  believe  that  she,  in  her 
rights  as  Mother,  commands  her  Almighty  Son  to  hear  us. 

Indeed  the  Blessed  Virgin  has  been  called  '  the  Com- 
plement of  the  trinity :'  as  if  the  Godhead  was  not  fully 
rounded  out  by  three  persons  without  her.  These  corrup- 
tions of  Christianity  have  great  antiquity.  The  Collyridi- 
ans  in  the  fourth  century,  taught  that  the  Virgin  Mother 


APPENDIX. 


was  a  Goddess,  and  worshipped  her  as  such  ;  offering  her 
a  sort  of  twisted  cake.  The  notion  of  her  Divinity,  it  is 
said,  was  entertained  by  some  of  the  council  of  Nice.  — 
Vid.  Sale's  Koran. 

Hear  an  inspired  apostle.  '  It  is  not  possible  that  the 
blood  of  bulls  and  goats  should  take  away  sins.  Where- 
fore when  he  cometh  into  the  world,  he  saith,  Sacrifice 
and  offering  thou  wouldst  not  :  but  a,  body  hast  thou  pre- 
pared me  [fitted  me,  in  the  margin.]  In  burnt  offerings 
for  sin  thou  hast  had  no  pleasure.  Then  said  I,  Lo,  I 
come  (in  the  volume  of  the  book  it  is  written  of  me)  to  do 
thy  will,  O  God.' 

*  Above,  when  he  said,  Sacrifice  and  burnt  offerings  thou 
wouldst  not  (which  are  offered  by  the  law  ;)  then  said  I, 
Lo,  I  come  to  do  thy  will,  O  God  :  he  taketh  away  the 
first'  (burnt  offerings)  '  that  he  may  establish  the  second' 
(God's  will  that  the  pre-existent  soul  of  Christ  should 
come  and  take  the  body  which  God  had  fitted  for  it.)  '  By 
which  will  we  are  sanctified,  through  the  offering  of  the 
BODY  of  Jesus  Christ  once  for  all.  And  every  priest  offer- 
eth  often  times  the  same  sacrifices,  which  can  never  take 
away  sins  :  but  this  MAN  after  he  had  offered  one  sacrifice 
for  sins,  forever  sat  down  on  the  right  hand  of  God  :  from 
thenceforth  expecting  till  his  enemies  be  made  his  foot- 
stool.' —  Heb.  x.  5,  and  on. 

This  passage  does  not  look  much  like  the  catholic  priest, 
in  the  sacrifice  of  the  mass;  offering  the  body  and  blood, 
the  soul  and  Divinity  of  Christ,  for  the  living  and  the  dead  : 
nor  much  like  his  protestant  imitator  ;  who  supposes  that 
the  Divinity  of  Christ  begotten  in  the  virgin,  in  a  *  dimin- 
ished condition  expired  on  the  cross.'  Yet  here  is  the 
apostle's  account  of  the  atonement.  Here  is  the  pre-ex- 
istent soul  of  the  Mediator,  and  the  body  prepared  for  him. 


APPENDIX!  233 

Here  *  this  Man  offered  one  sacrifice  for  sins.'  Here  is 
the  *  One  Mediator  between  God  and  men,  the  Man  Christ 
Jesus.'  He  is  neither  first,  second,  rtor  third  person  in  an 
obscure  mystery.  He  is  '  the  Son  of  man  who  shall  come 
in  the  glory  of  his  Father  ;  and  reward  every  man  accor- 
ding to  his  works/ 


The  Humanity  of  Christ  is  also  '  the  image  of  the  invis- 
ible God.'— Col.  i.  15.* 

There  is  something  in  man  that  inclines  him  to  rever- 
ence the  Image  of  the  being  whom  he  worships.  Images 
graven  with  hands,  withdraw  the  attention  from  God  Su- 
preme. They  are  forbid.  God  himself  has  presented  us 
with  'an  express  Image'  of  himself.  In  this  Image,  his 
perfections  gleam  with  brilliance.  This  living  image  is 
made  the  medium  of  our  worship.  '  By  him  we  have  ac- 
cess unto  the  Father.' — Eph.  ii.  18.  '  Give  thanks  to  God 
even  the  Father  by  him.' — Col.  iii;  17; 

Is  this  '  Image'  the  second  person  in  God  1  Impossible. 
For  then  the  Image  is  necessarily  invisible  ;  non-appearing ; 
inconceivable ;  no  exhibiter  of  the  original  ;  no  image  ; 
certainly  no  { express  image.9 

Is  the  Essenc^  of  Christ's  Divinity  the  Image  of  the  Fa- 
ther's Essence  1  Impossible.  For  then  there  are  two  Es- 
sences as  well  as  two  Persons  in  God  Supreme. 

Is  God  as  Son  an  Image  of  God  as  Father  ?  Impossible. 
Sonship  is  so  far  from  being  Image  of  Paternity,  that  it  is 
correlative  :  stands  in  the  opposite  relation.  Moreover 
if  God  the  Son  equal  to  the  Father,  walked  about  in  Judea, 
and  said,  '  Of  myself  I  can  do  nothing:'  he  practiced  a 

*  See  Stewart's  opinion,  already  quoted  on  p.  100. 

D  2 


234  APPENDIX. 

weakness,  and  an  apparent  want  of  truth,  illy  calculated  to 
reflect  the  glories  of  '  the  invisible  God.? 

Since  therefore  Christ's  Divinity  is  neither  the  Image 
of  the  Father's  essence,  nor  of  his  paternity  :  the  words 
'  Image,'  *  dear  Son,'  and  '  express  Image,'  intend  his  Hu- 
manity. His  created  nature  is  '  the  Image  of  the  invisible 
God.'  For, 

1.  His  soul  is  a  creature  having  the  nearest  likeness  to 
the  Creator  in  intellectual  powers  :   nearer  than  the  soul 
of  the  first  '  Adam  which  was  the  Son  of  God  :'  nearer 
than  angels  who  are  *  Sons  of  God.' 

2.  He  often  assumed  a  visible  form  in  the  early  ages : 
and  appeared  and  acted  in  a  visible  glory :  God  speaking 
and  acting  in  him. 

3.  In  the  fullness  of  time  he  took  upon  him  *  the  body 
prepared  for  him :'  and  tabernacled  among  us,  as  one 
whom  '  we  have  seen  with  our  eyes :'  and  *  in  whom  dwelt 
all  the  fullness  of  the  Godhead  bodily.' 

Finally,  every  word  and  act  of  his  life  was  expressive 
of  the  disinterested  kindness  of  the  invisible  God. 

Paul,  in  calling  *  his  dear  Son  the  express  image  of  his 
person'  (person  in  the  singular  number,)  sufficiently  shows 
that  Paul  was  unaware  of  there  being  three  persons  in 

*  the  invisible  God.'    Otherwise  he  would  have  called  him 

*  the  express  image  of  his  persons.'     lt>r  if  there  are 
three ;  he  was  in  the  same  sense  '  the  express  image'  of 
each  of  them.     Paul  believed  in  the  unity  of  '  person,'  as 
well  as  in  the  unity  of  *  God.'    He  had  read  of '  the  Holy 
One'  in  the  scriptures.    The  Sacred  Three  in  Christian 
theology,  are  «  new :'  « came  up,'  ages  after  Paul's  death. 


APPENDIX.  235 

[N.] 

Christians  love,  and  trust,  and  worship  Jesus  Christ. 
This  implies  that  we  love,  and  trust,  and  worship  GOD  the 
Father  united  with  the  Man,  the  Mediator,  the  Son,  who 
*  died  and  arose  and  revived  :'  both  in  one  view.  For  if 
we  dismiss  from  our  thoughts  the  Man  ('  him  whom  thou 
hast  sent ;')  and  in  our  worship  address  ourselves  to  pure 
Divinity  only;  we  do  not  love  and  trust  and  worship  Jesus 
Christ.  No  man  calls  pure  Divinity,  irrespective  of  the 
Man  who  was  crucified,  by  the  name  Jesus  Christ.  The 
Humanity  as  distinguished  from  the  Divinity,  is  often  call- 
ed Jesus  Christ  in  scripture  :  the  Divinity  as  distinct  from 
the  Man,  never. 

Lose  sight  of  the  Man.  Love,  and  trust,  and  worship 
the  invisible  God  merely.  This  is  deis/n  ;  or  the  worship 
of  pure  Deity  only.  This  may  be  the  worship  of  sinless 
beings  on  worlds  where  we  and  our  redemption  are  yet 
unknown. 

Lose  sight  of  the  Man.  Love,  and  trust,  and  worship 
Divinity  only ;  and  this  Divinity,  Three  equal  Persons. 
This  is  Paganism.  This  cannot  be  the  worship  of  sinless 
beings  on  any  world.  . 

Neither  this  Deism,  nor  this  Paganism,  will  answer  for 
us :  or  render  us,  bible  Christians.  We  have  sinned.  And 
it  is  too  late  for  us  to  think  of  escaping  condemnation  by 
any  righteousness  we  now  have,  or  ever  shall  have.  *  The 
gift  of  God  is  eternal  life  through  Jesus  Christ  our  Lord.' 
— Rdm.  vi. 

The  Gospel  of  Grace,  addressed  to  us,  is  plain.  '  Be  it 
known  unto  you  all,  that  by  the  nam6  of  Jesus  Christ  of 
Nazareth,  whom  ye  crucified,  whom  God  raised  from  the 
dead,  even  by  him  doth  this  man  stand  here  before  you 
whole.  Neither  is  there  salvation  in  any  other.  For 


APPENDIX 


there  is  none  other  name  under  heaven  given  among  men, 
whereby  we  must  be  saved.' — Acts,  iv. 

The  Grace  of  God  which  bringeth  salvation  to  the  lost, 
appears  to  us  then  only,  when  we  '  believe  in  him  that 
was  to  come  ;'  and  who  has  come  from  heaven  to  earth  ; 
and  whom  God  has  raised  from  the  dead. 

In  the  very  faith  by  which  we  are  justified,  there  is  in- 
volved a  concession  on  our  part,  that  we  deserve  damna- 
tion. We  sue  for  pardon.  We  then  admit  our  guilt. 
Faith  is  pleasedness  with  the  Mediator  who  justifies  all 
that  his  Father  has  done  ;  and  condemns  us.  God  in  his 
good  pleasure  has  prescribed  this  condition  of  forgiveness 
to  those  who  are  justly  heirs  of  wrath.  Those  wedded  to 
their  sins,  and  enemies  to  God,  cannot  be  pleased.  Those 
whom  regenerating  grace  has  changed,  are  pleased  with 
the  '  one  Mediator  the  Man  Christ  Jesus.'  '  Sanctified  by 
God  the  Father,'  Ihey  believe  God.  And  believing  him, 
they  believe  his  ^estimony.  They  therefore  believe  that 
Jesus  is  the  Son  .of  God.  And  '  whosoever  believeth  that 
Jesus  is  The  Christ,  is  born  of  God.'  They  '  confess  that 
Jesus  Christ  is  come  in  the  flesh  ;;  even  him  '  in  whom 
dwelleth  all  the  fullness  of  the  Godhead  bodily.'  Aside 
from  this,  we  sinners  have  no  hope. 

Divinity  shines  forth  in  all  his  works.  But  to  us  sinners, 
mercy  and  salvation  from  the  Divinity  shine  forth  only  in 
and  through  the  Lamb  that  was  slain  :  the  Man  whom  he 
has  exalted  to  his  throne :  and  to  whom  he  has  committed 
the  mediatorial  government,  and  the  final  judgment. "  Di- 
vinity and  Humanity,  in  one  view,  is  the  object  of  the  love, 
and  trust,  and  worship  of  regenerated  sinners.  If  not ;  let 
him  who  is  able,  detect  and  point  out  the  error.  To  him, 
I  will  be  a  thankful  debtor.  He  who  is  able  to  do  this,  will 
not  be  likely  to  fancy  himself  an  holy  Inquisitor.  Those 


APPENDIX.  237 

*  ; 

who  intrench  themselves  in  the  *  Unknown  Darkness,' 
may  *  Cry  havoc,  and  let  slip  the  dogs  of  war."1 


*  I  certainly  do  not  feel  myself  bound  to  vindicate  any  of 
the  definitions  of  person,  or  distinction  in  the  Godhead, 
which  I  have  ever  seen  :  because  I  do  not  adopt  them.  I 
do  not,  and  cannot  understand  them.  And  to  a  definition 
I  cannot  assent,  still  less  defend  it  ;  until  I  do  understand 
what  it  signifies.  I  have  no  hesitation  in  saying,  that  my 
mind  is  absolutely  unable  to  elicit  any  distinct  and  certain 
ideas,  from  any  of  the  definitions  of  person  in  the  Godhead, 
which  I  have  ever  examined.'  —  Stewart,  p.  38: 

Such,  too,  is  my  experience.  Searching  through  a  for- 
midable array  of  words  ;  all  ideas  evaporate  in  an  uncol- 
lectable  inane.  And  why  ?  Plainly  because  the  writers 
and  speakers  have  no  ideas  to  express  ;  and  therefore  can 
express  none. 

And  shall  it  still  be  said,  The  doctrine  of  three  persons  in 
God,  is  as  intelligible  as  the  infinity  or  eternity  of  God  ? 
An  honest  man  cannot  say  this.  I  know  what  I  mean 
when  I  say,  God  is  infinite  and  eternal.  Whether  my  de- 
finition of  eternity  be  affirmative  or  negative,  I  can  express 
my  meaning.  I  therefore  have  a  meaning.  I  go  out  and 
ask  questions  on  the  subject  among  illiterate  persons  :  and 
I  know  from  their  answers,  that  they  understand  me  -,  and 
I  understand  them.  We  have  ideas,  knowledge,  under- 
standing. '  And  this  serves  much  to  the  quieting  of  dis- 
putes.' —  Locke. 

In  Geometry,  it  is  said,  that  strait  lines  in  the  same 
plane,  which  being  infinitely  extended  both  ways,  will  never 
meet  ;  are  parallel  lines.  I'he  young  Tyro  in  Geometry 
understands  this.  He  is  as  fairly  within  the  field  of  sci- 


238  APPENDIX 

ence,  when  he  reads  of  two  lines  infinitely  extended  ;  as 
when  he  reads  of  two  lines  extended  three  feet.  No  quib- 
bler  can  beat  him  out  of  it.  A  priest  only,  threatening 
him  with  damnation,  and  putting  screws  on  his  thumbs, 
can  make  him  admit  that  this  is  as  unintelligible  as  three 
co-equal  persons  in  one  essence,  t 

[p.]          .      ".**« 

This  ignorance  will  surprise  us  the  less,  when  we  re- 
member that  more  than  one  hundred  years  later,  ministers 
and  kings  and  judges  believed  in  the  supernatural  power 
of  witches. 

About  one  hundred  and  forty  years  ago,  the  Minister  of 
Salem  in  Massachusetts  supposed  his  two  daughters  were 
*  under  an  evil  hand  :'  and  he  accused  a  young  squaw  who 
lived  in  the  house  as  being  the  witch  :  and  by  harsh  treat- 
ment compelled  her  to  confess  it.  The  mystery  spread 
like  wildfire.  Three  others  were  accused  and  hanged. 
Shortly  after,  *  sixteen  others ;  together  with  a  lawyer, 
because  he  would  not  plead  against  them ;  and  was  sup- 
posed a  partaker  of  the  mysterious  power.  Torments 
were  employed  to  extort  confessions.  If  magistrates,  tired 
of  executions,  refused  to  punish ;  they  were  themselves 
accused.  The  ministers  of  religion  raised  false  witnesses 
against  them  ;  and  made  their  lives  the  forfeit  of  their  hu- 
manity.' 

1  An  old  wrinkled  woman,  it  was  supposed,  could  met- 
amorphose herself  into  a  cat  ;  or  pass  through  the  key- 
hole of  a  door;  or  transport  herself  on  a  broom-stick 
through  the  air.  Such  hallucinations  of  the  human  intel- 
lect still  prevail :  and  are  proof  that  we  are,  as  yet,  but 
just  emerging  from  the  gloom  of  intellectual  darkness.' 

[Dick'*  '  Improvement  of  Society  by  the  Diffusion  of  Knowledge'] 


APPENDIX.  239 

oThe  popular  writings  of  Dr.  Dick  will  do  much  toward 
elevating  the  public  mind.     He  too  adopts  the  bible  as  his 
religious  creed.    «  The  religion  to  whose  characteristics 
I  advert,  says  he,  is  not  that  form  of  Christianity  establish- 
ed in  Italy,  in  Germany,  in  Russia,  or  in  Great  Britain  : 
or  \vhichis  professed  by  Episcopalians,  Presbyterians,  or 
any  other  sect :  or  which  is  expounded  in  the  catechisms, 
confessions,  or  systems  of  divinity  which  have  been  pub- 
lished.    In  all  these,  its  glory  has  been  obscured,  and  its 
purity  contaminated,  by  passing  through  the  atmosphere 
of  human  folly  and  corruption.     It  is  to  the  Christianity  of 
the  bible  alone  to  which  I  refer.9 

The  same  author  says,  '  A  sectarian  spirit  has  infused 
jealousies  ;  fanned  the  flame  of  discord  ;  and  has  led  men 
to  violate  humanity  and  natural  justice.  It  has  corrupted 
our  prayers  ;  and  infused  into  them  human  passions  and 
party  spirit :  as  if  the  Omnipotent  were  biased  by  the  same 
prejudices  as  ours  ;  and  dispensed  his  favors  according  to 
our  contracted  views.' 

*  Could  we  fly,  swift  as  an  angel,  through  the  assemblies 
convened  on  the  sabbath,  where  men  are  offering  up  their 
prayers  j  what  a  repulsive  scene  would  present  itself?  We 
should  hear  the  leaders  of  sects  imploring  special  blessings 
on  themselves  as  the  chief  favorites  of  heaven  ;  throwing 
out  inuendoes  against  others ;  taking  credit  to  themselves 
as  the  chief  depositories  of  the  truth  ;  and  thanking  God 
for  their  superior  purity.' 

*  In  our  present  mode  of  propagating  the  gospel  among 
the  heathen,  we  are  sowing  the  seeds  of  the  dissentions 
which  prevail  among  ourselves.     And,  therefore,  till  the 
religious  denominations  act  in  more  harmonious  union,  we 
cannot  expect  an  extensive  propagation  of  Christianity. 
While  professors  are  fired   with  zeal  about  phrases,  and 


240  APPENDIX. 

forms ;  and  lest  ordinances  should  be  tainted  with  unwash- 
en  hands :  we  sometimes  find  them  immersed  in  sensuali- 
ties :  and  so  fraudulent  in  business,  that  we  feel  less  de- 
pendence on  their  promises,  than  on  those  of  men  who 
make  no  profession  of  religion.' 

'  And  what  are  the  remedies  ?  In  the  first  place  we 
must  discard  the  greater  part  of  those  human  systems  of 
divinity  which  have  been  substituted  for  The  Oracles  of 
God.  We  must  revert  to  the  Scriptures,  as  the  sole  stan- 
dard. We  must  discard  the  refinements  of  the  schools, 
and  the  technical  terms  ol  polemical  theology.' 

'  It  is  remarkable,  that  the  chief  points  about  which 
Christians  are  divided,  are  points  on  which  the  scriptures 
are  SILENT.' 

I  hope  the  reader  is  apprised  that  '  the  mystery  of  the 
trinity ;'  '  three  equal  persons  in  one  essence ;'  '  The  Su- 
preme God  being  a  Son  and  second  Person,  having  a  Fa- 
ther ;'  and  '  The  Holy  Ghost  a  third  Person,  a  '  percipi- 
ent agent,'  proceeding  from  the  Father  and  the  Son  ;'  '  are 
points  on  which  the  word  of  God  is  SILENT.'  Yes,  pro- 
foundly SILENT. 

[Q.-p.  152.] 

1  Purgatory  has  been  a  terrific  screw  in  sacerdotal  hands, 
to  extract  from  trembling  mortals,  more  money  than,  per- 
haps, all  the  African  slave  trade  ever  accumulated.  The 
one  dealt  in  human  bones  and  sinews  and  blood  :  the  other 
traded,  as  John  saw  in  vision,  in  human  souls.  The  lust 
of  gold,  is  the  object  of  both.' — Dr.  Brownlee. 

Hence,  in  a  world  so  depraved  ;  self-interest  mingles  its 
influence  in  the  policy  of  all  orders  of  men ;  and  exerts  its 
sophistry  on  their  understandings.  Individuals  are  honest. 
There  is  '  a  narrow  way  with  here  and  there  a  traveler.' 


APPENDIX  241 

[Q.-p.  164.] 

The  orthodox  usually  say,  *  The  Son  of  God'  is  the  se- 
cond person  in  the  trinity,  and  equal  to  the  Father  the 
first  person,  and  to  the  Holy  Ghost  the  third  person.  Thus 
in  Luke,  i.  35 — '  The  Holy  Ghost'  (the  third  person) 
'  shall  come  upon  thee.  Therefore  that  holy  thing  which 
shall  be  born  of  thee  shall  be  called  The  Son  of  God'  (the 
second  person.)  The  second  person  was  begotten  by  the 
third  person  :  and  his  Father  was  the  first  person.  And 
the  virgin  was  the  Mother  of  the  second  person,  the  Eter- 
nal God.  This  is  one  of  the  phases  which  the  mystery 
presents  in  creeds  and  sermons.  The  more  intelligent,  as 
soon  as  its  deformities  are  disclosed,  object :  and  then  slide 
back  into  language  that  implies  all  this. 

The  catholics  pray  thus  :.'O  holy  Mary!  obtain  for  us 
by  thy  intercession,  light  to  know  the  great  benefit  which 
Christ  has  bestowed  on  us.'  '  O  most  pure  Mother  of 
God  !' 

'  What  revolting  blasphemy  /'  says  Dr.  Brownlee.  '  God's 
Mother !  And  her  mother,  St.  Anna,  the  Grand  Mother 
of  God  !  The  infinite  invisible  Being  God,  has  no  Mother. 
What  a  brutish  mind  conceived  this  idea!  Christ  our  Me- 
diator, as  Man,  had  a  Mother.  As  God,  he  had  no  Mother.' 

Orthodox  protestants  may  thrnk  Dr.  Brownlee  has  gone 
rather  too  far  in  saying,  *  God  has  no  Mother.'  I,  howev- 
er, go  one  step  further.  I  maintain  that '  The  infinite  in- 
visible being  God ;  has  no  Mother,  nor  Father,  nor  Wife, 
nor  Brethren,  nor  Sisters.  All  these  are  ascribed  by  hea- 
thens to  their  Gods. 

Whoever  will  go  this  length  with  me,  is  just  as  hetera- 
dox  as  I  am.  And  I  am  as  orthodox  as  he  can  be  in  any 
honest  sense.  For  he  who  says,  God  has  no  Father,  de- 
nies that  Jesus  as  Son  having  a  Father,  is  any  part  or  par- 

E  2* 


APPENDIX 


eel  of  the  Godhead.  There  can  be  nothing  in  pure  Divin- 
ity, which  has  a  Father  ;  if  the  whole  Divinity  has  no  Fa- 
ther nor  Mother.  To  pray  to  the  Father  of  Gx>d  Supreme, 
is  as  brutish,  as  to  pray  to  the  Mother  of  God  Supreme. 

'Son  of  God,' born  of  Mary,  is  the  Humanity  of  Christ. 
So  thought  Drs.  "Watts,  and  Stewart,  and  Brownlee,  and 
Adam  Clarke,  and  hundreds  of  others,  who  have  been  zeal- 
ous defenders  of  the  doctrines  of  Grace.  And  the  belief  of 
this  is  the  grand  discriminating  point  between  me  and  the 
orthodox.  And  I  never  expect  to  hear  a  man  who  believes 
with  me  on  this  point,  say  in  his  prayers:  '  O  most  pure 
Mother  of  God  :'  «  O  Father  of  Jehovah  the  Son  •/  <  O 
Trinity,  three  persons  and  one  God  :'  '  O  God  the  Holy 
Ghost  proceeding  from  the  Father  and  the  Son  ;'  *  O  Tri- 
une God,  three  in  one  and  one  in  three.' 

The  God  of  the  bible  is  never  spoken  of,  in  the  bible  it- 
self, under  any  one  of  these  appellations.  Nor  does  the 
bible  contain  an  example  of  any  prophet  or  apostle  or  saint 
or  angel,  addressing  God  in  such  language.  And  I  appre- 
hend that  the  man  who  « trembles  at  God's  word,'  will  pre- 
fer to  address  him  by  the  names  and  titles  by  which  he 
has  been  pleased  to  characterize  himself,  in  his  sacred 
word. 

That  person,  who  was  David's  Son  ;  was  David's  Lordc 
Was  David's  Lord  the  second  person  in  the  trinity  ?  Then 
the  second  person  in  the  trinity  was  David's  Son.  David 
was  Father  to  the  Divinity.  Dust  and  ashes,  Father  to 
God  !  and  Jesse,  Grand  Father  to  God  Almighty !  This 
in  the  protestant  church,  is  like  Dr.  Brownlee's  account  of 
Mary  '  the  Mother  of  God  :  and  Anna,  Grand  Mother  to 
God  Almighty,'  in  the  catholic  church.  If  the  Humanity 
was  David's  Son  j  the  Humanity  was  David's  Adonai  Lord. 
And  consequently  pre-existed. 


APPENDIX.  243 

Dr.  Brownlee  notices  the  popish  catechism  which  de- 
clares : '  To  represent  the  persons  of  the  trinity  by  certain 
forms,  under  which  they  deigned  to  appear,  is  not  contra- 
ry to  the  law  of  God.'  He  then  observes  :  '  On  the  stain- 
ed glass  in  Cathedrals,  God  the  Father  is  figured  out  as 
an  old  venerable  man.  On  his  right  hand  stands  Christ 
as  a  pretty  young  man.  Above,  is  the  Holy  Ghost  in  the 
shape  of  a  dove.  Nearby,  stands  The  Mother  of  God  !' 

Now  this  triune  imagery  was  transferred  from  the  po- 
pish to  the  English  protestant  church.  For  as  late  as  the 
time  of  Charles  I.  (anno  1632,)  one  of  the  windows  of  St. 
Edmond's  church  in  Salisbury,  had  a  picture -of  the  first 
person  in  the  trinity,  in  the  form  of  a  little  old  man,  in  a 
blue  and  red  coat  ;  with  a  pouch  by  his  side  ;  having  a  pair 
of  compasses,  to  signify  his  compassing  the  heavens  and 
earth.  Mr.  Neal  in  his  History  of  the  Puritans,  says, 
'  Many  simple  people,  going  in  and  out  of  church,  did  rev- 
erence to  this  window  ;  because,  as  they  said,  their  God 
was  there.' 

*  This  gave  such  offence  to  Henry   Sherfield,  Esq.  re- 
corder of  the  city  of  Sarum,  that  he  moved  the  vestry  of 
the  parish  for  leave  to  take  it  down,  and  set  up  white  glass 
in  its  place.     This  was  granted,  six  justices  of  the  peace 
being  present.' 

*  Some  time  after,  Mr.  Sherfield  broke  with  his  staff  the 
picture  of  the  first  person  in  the  trinity,  in  order  to  new 
glaze  the  window.     For  this,  an  information  was  exhibited 
against  him  in  the  Star-chamber.     Archbishop  Laud  stood 
up,  and  spoke  in  excuse  of  the  painter,  saying,  God  the 
Father  is  called  the  Ancient  of  days.     And   he  insisted 
that  Mr.  Sherfield  had  done  this  in  contempt  of  the  epis- 
copal authority.'     ['  Contempt  of  priestly  authority  :'  not 
contempt  of  God's  authority,  is  the  heresy  in  all  such  cas- 


244  APPENDIX, 

es.]  '  Mr.  Sherfield  was  fined  <£500,  a*nd  removed  from 
his  recordership,  and  committed  close  prisoner  to  the 
fleet  till  his  fine  was  paid  ;  and  then  bound  to  his  good  be- 
havior.' 

This  was  two  hundred  years  ago.     About  eight  years 
after,  the  long  parliament  commenced  the  work  of  reform- 
ing the  national  religion  :  and  the  house  of  commons  or- 
dered that  all  images  of  the  trinity  and  the   virgin  Mary  * 
should  be  abolished. 

After  all  :  figuring  out  three  persons  by  this  imagery, 
would  have  lost  its  chief  impropriety  j  had  it  not  been  an 
unhallowed  misnomer  :  had  they  not  impiously  called  the 
three  persons  or  pictures,  The  Father,  and  The  Son,  and 
The  Holy  Ghost. 


POSTSCRIPT. 


WHILE  this  Work  was  in  the  press,  an  event  transpired, 
which  will  be  sufficiently  understood,  by  the  following 
Letter,  to  which  it  gave  rise. 

TO  THE  CORTLAND  PRESBYTERY. 

CAZEWOVIA,  Feb.  14,  18S4. 

MR.  MILLS  called  on  me  as  your  agent,  on  his  return  from  Presbytery,  the 
last  evening;  to  notify  me,  in  the  first  stage  of  your  discipline,  of  your  dissatis- 
faction with  me  in  two  respects : 

1.  As  disbelieving  the  doctrine  of  the  trinity  as  set  forth  in  the  presbyterian 
church. 

2.  As  having  said  light  things  of  the  clergy,  tending  to  bring  them  into 
contempt. 

I  was  here,  superintending  the  publication  of  a  theological  work,  of  which 
you  probaU'y  had  information  from  Messrs.  BARROWS  and  MUNSON.  When 
you  shall  have  j-ead  that  publication  (if  you  shall  condescend  to  read  it,)  you 
will  be  able  to  form  a  correct  judgment  of  the  whole  subject  of  your  complaint. 

I  infer  from  what  Mr.  Mills  said,  that  you  will  probably  make  some  decision 
before  my  work  will  be  published.  It  is  known  to  presbytery  from  declarations 
I  made  the  last  time  I  was  with  you,  that  I  suppose  no  member  can  be  called  to 
account  by  the  church,  without  the  two  first  steps  mentioned  in  Matt,  xviii.  15, 
16:  commencing  with  an  individual;  and  then,  with  one  or  two  others  whom 
he  has  selected.  You  having  commenced  as  a  presbytery,  by  two  agents  whom 
you  have  appointed ;  I  judge  you  mean. to  proceed  by  the  Directory,  rather 
than  by  Christ's  Rule  in  Matt,  xviif. 

I  do  not  feel  competent  to  engage  in  any  defence  by  the  complex  rules  and 
ecclesiastical  law  of  the  presbyterian  judicatories. 

When,  many  years  ago,  las  agent  of  The  Middle  Association  negotiated 
a  connection  with  the  synod  of  Albany  and  with  the  presbyterian  church ;  I  re- 
served to  myself  and  every  minister  and  church  composing  that  Association, 
all  our  congregational  rights  and  privileges,  as  we  had  been  accustomed  to 
them.  And  having  witnessed,  since  that  time,  several  trials  in  presbytery,  by 


11 


POSTSCRIPT. 


other  rules,  with  little  satisfaction ;  I  long  ago  resolved  never  to  be  harrassed 
with  such  a  trial.  Advanced  in  years  as  I  now  am,  I  am  still  less  inclined  to 
such  a  toil. 

I  therefore  notify  you  that  I  now  secede  from  your  body :  and  no  longer 
consider  myself  as  a  member.  And  I  acknowledge  no  longer  any  responsibility 
to  the  Courts  of  the  presbyterian  church.  I  take  my  original  stand  as  a  con- 
gregational minister.  I  do  this  with  the  less  regret,  from  not  being  able,  as 
your  own  records  testify,  to  engage  in  public  speaking.  And  as  this  course  is 
most  in  accordance  with  my  own  repose  and  duty  ;  I  hope  you  also  will  d^em 
it  peaceable  and  just  toward  yourselves. 

Wishing  you  the  guidance  and  blessing  of  our  Lord  Jesus  Christ,  I  am 
Your  fellow-servant 

JOSHUA  LEONARD. 


LATER   POSTSCRIPT, 


WHEN  Morgan's  book  was  in  the  press  ;  his  brethren 
seized,  and  gagged,  and  drowned  him.  And  to  make  their 
conduct  seem  excusable,  they  represented  him  as  a  vile 
person. 

Ministers  do  not  approve  of  this  example.  And  I  regret 
that  it  should  be  suggested  to  my  mind,  by  their  haste  in 
issuing  several  of  their  bulls  from  the  Vatican  ;  before  I 
could  present  them  with  this  volume. 

A  few  individuals  move  all  political  and  ecclesiastical 
bodies.  Many  acting  together  in  an  evil  work,  feel  but 
little  responsibility.  They  do  things  together,  especially 
when  moved  by  artful  leaders  ;  which  they  would  be  asha- 
med to  do  alone.  Charity  says  that  many  of  Morgan's 
persecuters  were  amiable  men,  moved  on  by  bad  leaders. 
No  individual  among  them,  acting  on  his  own  impulse 
alone,  would  have  gone  further  than  to  have  gagged  him. 
Nor  do  I  believe  there  are  many  individuals  in  Cortland 
presbytery,  who,  acting  on  their  own  impulse,  would  so 
much  as  have  attempted  to  gag  me. 

Acting  as  a  presbytery,  the  foregoing  Letter,  instead  of 
being  received  as  ( peaceable  and  just;'  is  made  a  new  of- 
fence :  and  the  Articles  of  complaint  now  assume  this 
form,*  viz : 

*  In  one  of  the  communications  contumaciously  sent  to  me  by  presbytery 
since  my  secession. 


1? 

'  1.  Common  Fame  charges  you  with  denying  the  doc- 
trine of  the  Trinity  as  set  forth  in  the  standards  of  the  pres- 
byterian  church  in  the  United  States  :  declaring,  that  the 
doctrine  of  the  Trinity  as  held  by  our  standards  is  nonsen- 
sical, without  meaning,  and  unscriptural.' 

'  2.  Common  Fame  charges  you  with  disrespectful  and 
contemptuous  treatment  of  your  brethren  in  the  ministry, 
by  your  manner  of  speaking  respecting  them.' 

*  3.  You  are  also  charged  with  a  public  offence  against 
your  co-presbyters,  and  against  this  presbytery,  in  deny- 
ing their  ecclesiastical  authority  over  you,  by  speaking 
against  it,  and  by  your  written  communication  to  this  body, 
of  Feb.  14,1834.' 

Haviqg  seceded  from  the  Cortland  presbytery  ;  and  as- 
sumed my  original  stand  as  a  congregational  minister :  I 
am  no  more  responsible  to  that  presbytery  than  to  the  Di- 
van at  Constantinople.  And  making  my  appeal  to  the 
public,  I  submit  the  following  remarks  on  the  above  char- 
ges. 

As  to  what  I  am  charged  with  declaring  in  the  First 
Article  :  I  apprehend  that  I  have,  in  this  book,  proved  it 
to  be  true. 

If  the  doctrine  of  three  equal  persons  in  the  Godhead  is 
not  void  of  sense  5  why  did  not  my  co-presbyters  aid  a 
brother  laboring  in  vain  to  ascertain  that  sense  1  Would 
this  have  been  too  charitable  and  condescending  among 
brethren?  Or  did  they  feel  incompetent?  Should  either 
of  them,  or  their  whole  collective  wisdom,  now  or  here- 
after, set  forth  that  sense  ;  so  that  others  can  understand 
it :  they  will  discover  an  ingenuity  which  will  surpass  the 
estimate  in  which  I  have  been  accustomed  to  hold  their 
powers. 


POSTSCRIPT  V 

As  to  their  Second  Article :  I  choose  to  speak  with 
more  caution.  For  while  I  see  the  wickedness  of  others, 
I  am  also  conscious  of  my  own. 

During  a  considerable  part  of  my  life,  I  have  been  in  what 
I  may  call  the  cabinet  of  the  clergy.  I  marvel  the  less 
that  Christ  should  have  said,  '  Beware :'  'be  ware  of  wolves 
in  sheep's  clothing.'  And  that  Paul  should  have  said, 
'  Many  :'  '  many  false  prophets  have  gone  out  into  the 
world.'  And,  (  If  it  were  possible,  they  would  deceive 
even  the  elect.' 

The  ministry  with  its  honors  and  emoluments,  attracts 
not  only  the  renewed,  the  humble,  and  the  disinterested ; 
but  the  selfish,  the  ambitious,  and  the  unholy.  It  is  to  be 
feared,  tfee  majority  of  the  order  are  of  the  latter  class. 
Hence,  as  history  shows  them ;  they  have,  through  succes- 
sive ages,  combined  their  influence  5  and  trampled  on  the 
necks  of  those  who  have  refused  to  reverence  their  dog- 
mas and  decrees. 

I  have  often  pitied  hearers :  sometimes,  because  I  thought 
their  ministers  incapable  of  teaching  :  and  sometimes,  be- 
cause, though  they  were  capable,  I  have  thought  them 
*  such  as  serve  not  our  Lord  Jesus  Christ,  but  their  own 
belly ;  and  by  good  words  and  fair  speeches  deceive  the 
hearts  of  the  simple.' — Rom.  xvL  1&  I  have  felt  indig- 
nant, when  I  have  seen  the  people  duped  :  and  have  spo- 
ken perhaps  too  severely  of  those  who  were  religious  by 
trade.  I  have  suggested,  in  this  book,  that  laics  will  best 
judge  of  clerics,  by  reading  history. 

It  was  knowledge  furnished  by  history  which  led  the 
patriot  John  Jay,  to  introduce  into  the  original  Constitution 
of  this  State,  the  following  enactments.  «  Whereas  we 
are  required  to  guard  against  that  spiritual  oppression  and 
intolerance,  wherewith  the  bigotry  and  ambition  of  weak 


VI  POSTSCRIPT. 

and  wicked  priests  and  princes  have  scourged  mankind  : 
This  convention  doth  ordain,  That  the  free  exercise  and 
enjoyment  of  religious  profession  and  worship,  shall  forever 
be  allowed  within  this  State  to  all  mankind.'  And,  *  No 
minister  of  the  gospel  or  priest  of  any  denomination,  shall, 
under  any  pretense,  be  capable  of  holding  any  civil  or  mil- 
itary office,  within  this  State.' 

He  knew  that  it  is  no  slander  to  say,  that  in  past  times, 
ministers  and  priests,  as  an  order  of  men,  have  generally 
been  intolerant,  ambitious,  and  wicked :  and  that  rational 
liberty  would  be  endangered  in  future,  unless  their  lofty 
aspirings  were  curbed  by  the  constitution.  This  is  no  de- 
nial of  the  humility  and  disinterestedness  of  individuals. 

If  I  have  represented  the  living  clergy  as  more  depraved 
than  those  who  have  passed  away ;  I  have  injured  them. 
The  clergy  who  are  now  endeavoring  to  weaken  me  in 
the  public  confidence,  because  I  explode  the  mystic  three  ; 
are  mild  in  their  measures ;  compared  with  the  ruling  ec- 
clesiastics who  persecuted  our  puritan  forefathers.  Mod- 
ern legislators  have  clipped  their  wings.  And  had  they 
the  power  of  the  ancient  ecclesiastics,  I  do  not  believe  they 
would  treat  me  worse  than  those  ecclesiastics  treated  the 
puritan  reformers. 

As  to  the  Third  Charge :  it  is  an  offence  against  me  ; 
against  my  undoubted  rights  5  and  against  all  such  church- 
es and  individuals  in  this  section  of  our  country,  as  have 
not  voluntarily  surrendered  their  congregational  rights. 

These  charges  against  me,  set  up  other  standards  than 
the  bible,  viz  :  '  the  standards  of  the  presbyterian  church 
in  the  United  States.'  They  do  not  allude  to  the  bible  at 
all :  or  contemplate  proceeding  with  me  by  any  standard 
which  Christ  our  only  Lawgiver  has  set  up  in  his  word. 
They  accuse  me  of  departing  from  standards  which  I  ne- 


POSTSCRIPT.  Vll 


ver  recognized  :  and  assume  to  try  me  by  Rules  purely 
human :  against  which  I  always  protested. 

In  aid  of  the  future  historian  :  and  in  defence  of  those 
congregational  churches,  or  congregational  individuals 
who  may  be  subjected  to  human  l  standards'  against  their 
will:  I  add  what  I  should  otherwise  deem  too  egotistical. 

I  was  the  first  pastor  who  settled  in  this  wide  region  of 
country.  My  church  was  a  single,  apostolical,  congrega- 
tional church.  I  was  a  single,  independent,  congregational 
minister.  From  Cazenovia  to  the  Pacific  ocean,  there  was 
not  one  congregational  or  presbyterian  pastor  :  not  one  in 
this  state  to  the  north  or  south  of  me  :  not  one  to  the  east, 
nearer  than  Mr.  Steele  of  Paris  in  Oneida  county. 

In  a  few  years,  there  were  congregational  ministers 
enough  on  the  Military  Tract  and  its  vicinities  to  constitute 
an  Association.  Another  Association  arose  in  the  Gene- 
see  country.  And  there  was  one  in  Oneida  county.  Of 
the  Middle  Association  I  was  a  member. 

In  our  Association,  we  conferred  at  times  on  the  subject 
of  a  General  Association  ;  similar  to  that  in  Connecticut 
from  whence  we  came.  The  question  at  length  arose 
whether  we  might  not  form  a  general  and  friendly  con- 
nection with  the  Synod  of  Albany ;  we  still  retaining  our 
name,  (Association,)  our  congregational  principles,  liber- 
ties, and  customs. 

Our  churches  and  their  Delegates  in  Association,  were 
very  jealous  of  this  project,  as  tending  to  a  concentration 
of  all  ecclesiastical  authority  in  presbyteries,  and  higher 
ecclesiastical  courts.  The  ministers  were  not  without 
some  apprehension  as  to  the  result. 

At  length,  Deacon  Levi  Jerome  who  is  still  alive,  and 
myself,  were  deputed  to  the  Synod  of  Albany,  to  ascertain 
whether  such  a  correspondence  could  be  formed.  In  sun- 


Vlll  POSTSCRIPT. 

dry  conversations  with  Deacon  Jerome,  I  labored  to  per- 
suade him  that  the  presbyterians  would  be  liberal  ;  and 
that  our  congregational  rights  would  be  undisturbed.  He 
could  not  be  persuaded  that  we  the  ministers  had  not,  even 
then,  some  concealed  policy  :  or,  if  not ;  he  feared  that 
those  who  would  follow  us,  would  forget  the  assurances 
we  were  now  making  to  the  churches  :  and  finally  pursue 
measures  which  would  subvert  their  congregational  rights. 
Conscious  of  the  rectitude  of  my  own  intentions ;  and  with 
very  charitable  apprehensions  of  what  would  be  the  result ; 
I  thought  the  Deacon  was  mistaken.  What  has  since 
transpired,  has  shown  that  he  judged  the  most  correctly. 

The  Deacon  declining  to  act;  I  went  alone  to  the  Synod 
at  Cooperstown.  I  proposed  to  Synod  to 'receive  us  into 
a  general  connection  :  that  our  Association  should  meet 
with  their  presbyteries  in  Synod  :  that  we  would  act  togeth- 
er in  missionary  and  other  general  measures  in  which  we 
thought  alike  :  that  we  would  retain  our  independent  con- 
gregational character,  and  usages,  and  name :  that  we 
should  have  assurance  that  presbyterians  (the  stronger 
party)  should  bring  us  under  no  subjection  to  their  stand- 
ards of  doctrine  or  government  or  discipline :  and  that  we 
and  the  delegates  of  our  congregational  churches  would 
meet  with  their  ministers  and  ruling  elders  in  the  General 
Assembly. 

This,  it  was  supposed,  would  form  a  liberal  and  Christian 
correspondence  :  furnishing  all  the  advantages  of  a  Gene- 
ral Association.  That  the  means  were  not  adapted  to  the 
end  in  view,  events  have  shown. 

The  Synod  acceded  to  the  terms  proposed  :  on  condi- 
tion that  the  General  Assembly  of  the  presbyterian  church 
would  permit  them  to  form  such  a  connection  :  and  deliv- 
ered to  me  a  Letter  to  my  Association,  recognizing,  and 


POSTSCRIPT.  IX 

as  I  supposed,  securing  our  rights  as  ministers,  and 
churches,  and  individuals.  At  the  next  meeting  of  the 
General  Assembly,  the  doings  of  the  Synod  of  Albany 
we.re  sanctioned.  The  Middle  Association  sanctioned 
what  I  had  done.  And  we  became  connected,  as  I 
thought,  with  silken  cords  of  love  ;  and  by  united  aims  in 
converting  and  saving  men.  This  was  towards  thirty 
years  ago. 

The  future  ecclesiastical  historian  will  trace  out  these  our 
early  doings  on  this  fairest  portion  of  our  country.  And  he 
will  narrate  that  as  the  country  rapidly  increased  in  settlers 
and  wealth  ;  multitudes  of  ministers,  presbyterian  and  con- 
gregational, settled  among  us :  and  that  a  clerical  influence, 
ever  active,  speedily  operated  in  drawing  closer  the  bands 
which  connected  us  with  the  presbyterian  church :  and  that 
the  congregational  churches,  they  not  knowing  how,  were 
progressively  bound  by  ligaments  of  coarser  texture  than 
at  first :  and  that  presbyterian  enactments,  rather  than  the 
inspired  book  of  God,  were  made  their  standards. 

The  right  of  delegates  from  congregational  churches  to 
seats  in  the  General  Assembly,  has  already  been  question- 
ed. The  churches  are  now  enjoined  to  elect  ruling  el- 
ders. It  is  pretended  that  the  churches  will  crumble  to 
pieces ;  if  held  together  only  by  Christian  affection  ,  and 
governed  by  a  few  laws  of  Christ  found  in  the  bible :  and 
that  the  higher  judicatories  of  '  Our  Church,'  in  their  Le- 
gislative Authority,  must  supply  the  defect  which  Christ 
has  left  in  his  code. 

This  statement  is  made  for  the  information  of  those 
churches  and  individuals  in  this  part  of  the  country,  who 
find  themselves,  they  know  not  how,  under  '  standards  of  the 
presb}fterian  church  in  the  United  States.*  They  ought 
to  know  that  if  they  choose  to  be  apostolic,  independent, 


POSTSCRIPT. 


congregational  churches  ;  their  right  to  be  so,  is  perfect. 
If  an  invisible  clerical  influence  has  placed  them  under 
standards  foreign  to  their  wishes  ;  they  may,  of  right,  se- 
cede. And  if  right  and  truth  and  Christian  benevolence 
remain  behind  :  those  from  whom  they  secede,  will  cheer 
them  with  their  blessing  and  good  wishes  :  and  not  threat- 
en them  with  censures  ;  and  tell  them,  If  you  go,  we,  like 
the  church  of  Rome,  will  anathematize  you. 

Illustration.  The  church  in  Cazenovia  has  changed  its 
Confession  of  Faith.  They  have  recently  yielded  a  part 
of  their  duty  and  all  their  authority  to  a  bench  of  Ruling 
Elders  and  higher  Judicatories.  A  part  of  the  mem- 
bers, for  reasons  that  seemed  good  to  them,  have  left  the 
church,  and  *  the  standards  of  the  presbyterian  church  in 
the  United  States  :'  and  formed  a  new  church  under  their 
ancient  standard,  the  word  of  Christ.  This  they  have  done 
in  hope  of  bringing  to  pass  a  purer  order  and  better  state 
of  things:  a  more  spiritual  church;  and  a  more  decidedly 
pious  ministry. 

The  church  from  which  they  have  seceded,  follow  them 
with  no  cheering  expressions  of  good  will ;  but  denounce 
them  as  covenant-breakers. 

How  are  they  covenant-breakers  ?  When  they  cove- 
nanted to  walk  with  the  original  church,  was  this  covenant 
unconditional  1  Did  they  as  individuals  mean  to  promise  •, 
and  did  the  church  mean  they  should  promise,  to  remain 
with  the  church,  however  spiritually  dead  it  might  be- 
come ?  however  the  church  might  refuse  to  move  for- 
ward in  reformation  ?  however  it  might  move  back  toward 
Rome,  with  its  forms  and  canons,  its  courts  and  legislative 
authorities  ?  Did  they  promise  to  remain  with  the  church, 
however  satisfied  they  as  individuals  might  be  that  its 
ministry  was  graceless  and  inefficient  1  When  they  join- 


POSTSCRIPT.  X! 

ed  the  church,  it  was  in  hope  of  enjoying  means  of  spiritu- 
al improvement  and  consolation :  not  that  they  might  be 
fastened  to  a  lifeless  body.  They  also  then  engaged  to 
make  the  scriptures  their  standard  of  faith  and  rule  of  life. 
Nor  did  they  as  individuals  constitute  the  church  the  in- 
terpreter of  the  scriptures.  The  catholic  church  does 
this.  Every  protestant  member  covenants  to  be  guided 
by  the  bible  :  he  himself,  (not  the  church,)  being  his  own 
judge  of  its  meaning.  If  he  judge  that  the  state  of  the 
church  is  such,  that  the  bible  leads  him  to  come  out  of  it  j 
he  is  bound  by  his  covenant  to  come  out.  He  is  no  cove- 
nant breaker.  Otherwise  ;  if  he  be  papist,  he  must  remain 
papist :  if  an  episcopalian,  he  must  remain  episcopalian. 
He  must  adhere  to  the  church  in  an  absolute  apostacy. 
Did  our  puritan  forefathers  so  believe  ?  By  no  means.  If 
we  abide  by  human  standards,  when  we  judge  the  word 
of  God  leads  another  way  ;  we  are  unworthy  sons  of  the 
puritans:  and  we  are  unworthy  of  the  Christian  name. 

I  now  ask  whence  Cortland  Presbytery  derived  '  their 
ecclesiastical  authority  over  me  7'  '  authority'  to  bow  me 
under  *  standards'  purely  human  7  I  have  acknowledged 
the  binding  force  of  no  ecclesiastical  laws  but  those  of 
Christ  our  King.  Whence  have  presbytery  '  authority* 
to  constitute  '  Common  Fame'  a  criminal  Prosecutor  in 
my  case  7  '  Common  Fame'  is  a  notorious  liar,  whose  au- 
thority I  have  not  acknowledged. 

Cortland  Presbytery  says, '  Common  Fame  charges  you 
with  denying  the  doctrine  of  the  trinity  as  set  forth  in  the 
standards  of  the  presbyterian  church  in  the  United  States.' 
And  what  then  7  I  now  deny,  and  always  denied  several 
other  things  set  forth  m  those  standards.  I  have  uniform- 
ly acknowledged  the  word  oi  God  as  the  only  '  standard* 
of  faith,  and  practice,  and  discipline. 


Xll  POSTSCRIPT. 

Just  after  our  first  connection  with  the  presbyterian 
church,  I  was  a  Commissioner  from  the  Middle  Associa- 
tion to  the  General  Assembly.  An  appeal  from  a  sentence 
of  deposition,  pronounced  in  a  presbytery  against  a  minis- 
ter in  one  of  the  middle  States,  was  brought  up  to  that  As- 
sembly. When  the  Moderator  (Dr.  Romeyne  of  N.  Y.) 
put  the  question  to  the  members  of  the  Assembly,  wheth- 
er the  sentence  of  their  lower  courts  should  be  sustained  : 
the  question  was  directed  to  me,  as  to  others.  I  rose  in 
my  place,  and  assured  the  Assembly  that  I  could  not  act 
in  the  case  as  a  Judge :  because  the  accused  had  not  been 
proceeded  with  by  the  rules  Christ  had  laid  down  :  and 
that  I  acknowledged  no  other  authority.  The  Moderator 
with  great  politeness  acquiesced  in  my  decision  against 
acting  in  the  case.  My  rights,  and  the  rights  of  the  As- 
sociation whose  Commissioner  I  was,  were  then  well 
known  in  the  Assembly.  For  our  connection,  and  the 
terms  on  which  it  was  formed,  were  then  of  recent  occur- 
rence. 

I  was  subsequently  a  member  of  the  Synod  of  Albany. 
The  question  was  discussed  in  Synod,  whether  children  are 
baptized,  because  they  are  born  members  of 'the  church*  In 
the  course  of  the  discussion,  a  minister  said  ;  'I  have  per- 
ceived a  degree  of  impropriety  in  this  whole  discussion  ; 
the  General  Assembly  having  decided  on  the  relation  of 
children  to  the  church.'  This  saying  was  indeed  remote 
from  my  mode  of  thinking.  I  declared  that  no  decision 
of  the  Assembly  was  to  hinder  us  from  examining  the  bi- 
ble on  the  subject :  and  that  what  we  found  Christ  had  de- 
cided, would  bind  us  conclusively  :  whatever  the  Assem- 
bly might  say  to  the  contrary. 

Just  before  I  removed  from  Lincklaen,  (three  or  four 
years  ago,)  I  met  with  Cortland  Presbytery  in  that  place. 


POSTSCRIPT.  xiii 

1  was  on  a  committee  to  examine  the  Records  of  the 
church  at  Smithfield.  And  I  announced,  in  making  our 
report,  that  the  doings  of  that  church,  for  the  year  past, 
were  correct  and  in  order  according  to  the  standards  of 
the  presbyterian  church :  and  in  one  important  case,  di- 
rectly against  the  bible.  I  found  they  had  excommunica- 
ted a  brolher,  without  proceeding  according  to  Matt,  xviii. 
or  any  other  rule  laid  down  by  Christ  our  Lawgiver. 
This  lejd  to  a  discussion ;  in  which,  my  congregational 
sentiments  and  adherence  to  the  bible,  were  asserted. 

What  '  authority'  then  has  presbytery  to  demand  of  me 
to  believe  whatever  is  set  forth  in  human  standards  1  and 
to  submit  to  their  decisions  made  by  rules  of  human  legis- 
lation 1 

In  the  time  of  Charles  I.,  or  two  hundred  years  ago  ; 
our  forefathers  had  plentiful  experience  of  '  ecclesiastical 
authority'  swayed  by  the  Star-chamber  as  a  '  Judicatory 
of  Chirst.'  That '  Judicatory'  compelled  the  civil  Judges 
of  the  land  to  make  their  decisions  as  they  prescribed. 
Archbishop  Laud  resolved  to  bring  part  of  the  business  of 
Westminster-Hall  into  the  ecclesiastical  courts.  Civilians 
and  the  Gentlemen  of  the  bar  were  offended  at  his  ambi- 
tious projects.  And  Clarendon  the  Historian,  though  the 
friend  of  Charles  and  of  Laud,  condemns  this  clerical 
usurpation.  He  says, '  I  have  never  yet  spoken  with  one 
clergyman  who  hath  had  experience  of  both  litigations, 
that  has  not  confessed,  that  he  had  rather,  in  respect  to  his 
trouble,  charge,  and  satisfaction  to  his  understanding,  have 
three  suits  in  Westminster-Hall,  than  one  in  any  ecclesias- 
tical court.' — Neal,  vol.  1,  p.  481. 

The  love  of  power  in  the  human  heart  is  indeed  ineradi- 
cable. Cortland  presbytery  is  very  sensitive  when  its  ec- 
clesiastical authority  over  me,  is  questioned.  They  have 

G  2 


XIV  POSTSCRIPT. 

derived  that  authority  from  no  conventional  compact; 
from  no  covenant  which  I  have  ever  made  with  them,  or 
with  others.  *  Their  ecclesiastical  authority'  to  bind  me 
under  '  the  standards,'  and  to  try  me  by  the  rules  which 
uninspired  men  have  set  forth ;  is  an  authority  *  not  from 
above.'  It  is  an  authority  *  of  false  brethren  unaivares 
brought  in,  who  came  in  privily  to  spy  out  our  liberty  which 
we  have  in  Christ  Jesus,  that  they  might  bring  us  into  bond? 
age :  to  whom  we  give  place  by  subjection,  no,  noi  for  an 
hour.' — Gal.  ii.  4,  5,  Such  was  the  decision  of  inspired 
Paul, 


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